divers Sermons of Master john Calvin, concerning the Divinity, Humanity, and Nativity of our Lord jesus Christ: As also touching his Passion, Death, Resurrection, ascension: together with the coming down of the holy Ghost upon his Apostles: and the first Sermon of S. Peter. The order of which you shall find in the Page ensuing. ¶ At London printed for George Bishop. 1581. The order and number of the Sermons contained in this Book. The first Sermon of the Divinity of Christ, taken out of the first Chapter of Saint john's Gospel. One Sermon of the Nativity of Christ taken out of the second Chapter of Saint Luke. Nine Sermons of his Passion, death, burial, and resurrection, taken out of the xxuj. of Saint Matthew. Seven Sermons of the mystery of his death and passion, taken out of the Lij. and Liij. Chapters of Isaiah. Four Sermons of his Ascension, and of the commandment which he gave unto his Apostles, taken out of the first of the Acts. Four Sermons of the descending of the holy Ghost at Whitsuntide, and of Peter his first Sermon, taken out of the second of the Acts. One Sermon of the latter coming of our Lord jesus Christ, taken out of the first Chapter of the second Epistle to the Thessalonians. To the right honourable Edward de Veer, Earl of Oxonford, Vicunt Bulbacke, Lord of Escales, and Badlesmere, and Lord great Chamberlain of England. The Lord God grant increase a lively and true faith, and continuance in the zeal of the blessed religion of our alone Saviour jesus Christ for ever. IT is impossible (right honourable) for a man to turn himself any kind of way here in this world, either in calling to mind generally, the heavens and earth, either yet particularly, the glorious garnishing, light, brightness, & movings of the one, and the great plenty of all sorts of beasts, fowls, and fruits of the other, together with the infinite diversity of flowers, wherewith God, by his heavenly wisdom and goodness, every year afresh, marvelously clotheth, and repareth them, as it were with rich, and beautiful attires and colours: But that he, as often (I say) as he beholdeth these so wonderful works of his majesty, must even so often needs confess that there is set before his eyes, a most large matter & argument for him, to glorify thee altogether good, & only omnipotent God, who hath not created all things for the use of man only, but also even for his delight and pleasure. For he is so good and glorious a Father to all his children, as that his very meaning is) so we take them modestly and thankfully) to have us freely use his benefits for our necessity, yea, and receive them with pleasure, and delight, without scruple of conscience▪ For else, to what purpose should we have created such a number of sorts of fruits, differing in substance, strength and nurture, & of so sundry shapes, in greatness thickness, & colour, in smell, taste, & savour, except it had been both to strengthen & delight us? For doth wine only strengthen our bodies? doth it not likewise, as David reckoneth it amongst the benefits of the Almighty, glad the heart of man. And therefore, what is he that can be so blockish, as not to think as much generally, of all the rest of the benefits of God, which he daily bestoweth upon us, for the sustening of our bodies. Yet notwithstanding, this were not enough for us, hereupon to acknowledge, as our duty is, the fatherly care which he hath over our present life, in administering to us whatsoever is needful for the same: except we eftsoons learned also hereby, that he alone, who principally is the father of our souls, (for, it is he that hath created and regenerated them) giveth the food of everlasting life unto them, by the bread of his holy word: to the end we might be drawn as it were by degrees, by our bodily food to attain unto spiritual life: and thereby eternally live in bliss, which never shall have end. And in deed, the eternal God brought the children of Israel hereunto, by that Manna wherewith he fed them in the wilderness. Whereupon, it will come to pass, that if we do, as many of them did, who made none other reckoning but of stuffing their paunches, and thereby looked into none other matter: that we also shall die, even as they did. For as it is impossible for us to live here in this world, without the use of bread and other food, which God the Creator hath ordained, as means whereby he adjoining thereto his heavenly power, would sustain us in this corporal life: Even so likewise is it as impossible for us to be partakers of everlasting life, except we be fed with this food of the soul: wherewith being appointed by God, to the same end, the holy Ghost serveth as it were for an instrument, to cause us possess, through a lively and true faith Christ jesus, who is alone given to us for life, and without whom, we continually abide in death. Wherefore, seeing the soul is more excellent than the body, the heavenly bread more precious than corruptible bread, and everlasting life, far more worth, than the transitory life for a day, it is most certain, that heavenly benefits are without all comparison, a great deal more excellent than corporal, and to be preferred before them. Now, if we would at the least consider, as in deed we ought, what a benefit were it, to have the true fear and knowledge of God, in steed of being altogether ignorant thereof, and contemning the same: to trust surely in him alone, in stead of trusting too too much unto ourselves: unfeinedlye to love our neighbours, in stead of envying and hating of them, before we are regenerate: and to have a pure and sound heart belonging to everlasting life, in stead of all iniquity, wherein we bathe and feed ourselves as fish in the water? To be short, if we think it no small matter, that all supernatural gifts: altogether abolished in man through sin, be restored to us, through Christ jesus alone: and that, reason, understanding, judgement, will, and other such natural gifts, which man had of his Creator, howbeit, corrupted by the same fall, be likewise, through the same Saviour renewed in us: and to speak in one word, if the image of God, which was defaced by man his disobedience, be repaired in us by our Redeemer, who alone hath reconciled us to God his Father, cleansing us from our sins, making us his brethren, and enheritors of the kingdom of heaven, freed from the tyranny of sin, and of the Devil, impoverishing himself to make us Princes, and companions with Angels, and by his death recovering us life: If these inestimable benefits (I say) be not lightly considered of us, we should esteem of them, as it is good reason, above all other things, yea, we should leave & forsake all other things, to seek and enjoy them, and never be wearied with any pain, neither yet faint hearted, seeing it is the bread of the word of God that we must all, seek after. And this bread, amongst other virtues, hath this, that is, it maketh him who is daily fed therewith, more and more increase in the unity of faith, until such time as he cometh to the fullness of a perfect man. And without faith there is no salvation, and faith (as the Apostle witnesseth) cometh by hearing, and hearing cometh by preaching of the word, so that without hearing of the word preached, there can be no faith, and consequently, no salvation. This bread also of the word hath so pleasant a taste, as that if the sweetness of honey itself, be compared with it, it shall be as bitter as Gal. Surely, the godliest and best fruits of the earth, in respect of this which restoreth the soul, rejoiceth the heart, strengtheneth the weak, and comforteth the afflicted, are all but rotten, and no whit pleasant or delightful. To be short, over and beside, that we are with so great pleasure thereby in such sort strengthened, as no tongue is able to express, we are moreover so enriched therewith, as that all the treasures in this world, in regard of it, can be but filthy and stinking. And therefore, every one is to consider and understand, that the whole felicity of man, resteth in this spiritual food. Here is likewise to be joined withal, that our labour in traveling for the same, shall not be lost: For, God the Creator, sendeth us not at this day (thanks be given to him for it for ever) scarcity of this Manna and heavenly doctrine: But most abundantly giveth and poureth it abroad without money, all the world over, to all such as hunger after it: But unto such as are full gorged and loathed therewith, so that they reject it, and cast it up again, by reason of their unthankfulness, it turneth to them in stead of good nutriment, into deadly poison. And contrariwise the more a man desireth it, the more it nourisheth, & doth him good. Wherefore our good God, and loving Father, knowing what need we have to be strengthened with this spiritual food, not for a day only, but even so long as we shall creep here upon the earth, and must have it put into our mouths like young children, hath appointed Pastors, & Teachers in his Church, sound and truly to break unto all his faithful ones, this bread of his word, Even as a father who giving bread to his children, cutteth every one such a morsel, as he seethe to be most necessary for him. And therefore in this behalf (my good Lord) the Church of England, hath greatly to thank the lord our God, in that he hath furnished it, with such a number of godly, faithful, and sound Ministers, as distribute unto his people the word of truth: For they in stead of confusedly heaping & huddling one thing in an others neck, do very familiarly and plainly handle and dispose the matter by piece meal, and after an excellent good order: and in stead of cutting, tearing in sunder, wresting it into a wrong sense, and resting in the Bark without making a through entrance, do sound, perfectly, truly, very reverently, and without falsifying, deliver it unto us, and feed our souls with the marrow thereof. Wherefore (right honourable) seeing this food of the soul which is the word of God, is so precious a thing, as that all the kingdoms of the world are not valuable unto it, I have taken boldness to beseech your honour to be the Patron and defender of this my poor travel in the translation of these Sermons following, which I have done for the benefit & good of the meanly lettered sort of my countrymen, very notably & learnedly handled by M. john Calvin, whose authority, & sound dealing in such causes, If I should take in hand to commend, I should seem, (as we say) with a Lantern to give light unto the bright shining Sun, & therefore will hold my peace. Again, the doctrine set down by him in them, affourdeth unto all the Readers thereof so great commodity of itself, as that it needeth not the commendation of any other. And I have the rather dedicated this my rude translation unto your Lordship, partly, for that I would show some piece of my humble duty unto your honour, as a public testimony thereof, in respect of being sometimes, as then very young, brought up in your L. father's house: but especially & chief, because (Sir) you seek by all means possible, (the Lord be thanked for it, & continue you in the same mind all your life long to his glory) to use conference with a certain godly learned man, for the better reforming of yourself and your whole family, to the obedience of the word. Which word as Solomon saith, Shall guide you when you walk, watch for you when you sleep, and talk with you when you are awake. Prou. 6.22 And in the verse following he saith, That the word is a Lantern, and Instruction, a light, & correction, for instructions, are the way of life etc. Thus have I my good Lord, boldly presumed of your noble and gracious curesie, to present these Sermons unto your honour, beseeching you in the behalf of the Church of God to accept of them. In the mean while, I shall beseech the Lord our God, the Father of all mercy and consolation, to strengthen you in that good course, which he of his mere love and singular goodness, hath so lately begun in you, that you may be like unto a comfortable bright shining light in his Church, to show yourself a constant maintainer of the truth of the glorious Gospel of his dear Son Christ jesus our Lord, for the stirring up of many thereto. And because I fear that I have troubled your Lordship with an overlong Epistle, I most humbly take my leave, committing both you, and all your affairs, to the protection of the Almighty's most sacred Majesty. London, the vi. of May. 1581. Your Lordship's most dutifully to be commanded in the Lord jesus. Tho. Stocker. To all the faithful dispersed people of God, in what Countries and Nations soever, Conrade Badius wisheth Grace, and peace from our Lord and Saviour jesus Christ. IT is not unknown unto us (Christian Readers) what the proud sect of the Pharisees was, in whom, although there was nothing else but darkness, and ignorance, yet boasted and bragged they of themselves, to be the most notable enterpretors of the law, insomuch, that from thence they took their name, as if the very marrow, and secret meaning of the scriptures had been enclosed and fast shut up in their breasts. And yet in the mean while, in stead of feeding the poor people with true and wholesome doctrine, they instructed them I know not with what mockeries and vain ceremonies, which they themselves had invented, clean besides the word of God. And so, after the like manner do our great Doctors of Sorbone, and all our howling Monks and Friars deal at this day with us: of which company, the one sort of them, although they think themselves to be the pillars of the Church, fellows with the Apostles, and the very shop of the holy Ghost, from whence we must fetch the full exposition of the scriptures, and the very assured resolution of all the points of religion, yet tell they us nothing else but vain and doltish tales, either busy themselves about curious questions, and full of Sophistry, besides a thousand other subtleties, serving to no edification in the whole world. The other sort of them, in stead of the word of God, preach nothing else, but constitutions and ordinances of their own making, for the establishing of the tyranny of their holy Father the Pope, the very Antichrist and enemy to the truth: and the third sort, vomit and cast up arrogant and proud speeches in the pulpit against the children of God, & against all such as jesus Christ hath revealed himself unto, in these latter days, calling them Lutherans, and seditious persons, falsely devising a thousand leasings against them, and in stead of feeding their miserable starved sheep with the true food of the word of God, they are feign to moisten their souls with those pestilent kinds of poisons, whereas they should be fed with spiritual and heavenly nurture. Wherefore, dearly beloved brethren in our Lord and Saviour jesus Christ, whensoever that God sendeth unto us any good and faithful teacher, who sincerely and purely delivereth unto his Auditory the word of the Lord, we ought to make a marvelous great account of him: for, we shall find very few such men as will faithfully acquit themselves of their charge and function: and we ought amongst other things greatly to reverence all those whom God hath endowed with special graces and the gift of enterpreting▪ Even as at this day the faithful Pastor and good servant of God john Calvin, hath made that precious talon which God bestowed upon him very profitable, whose Sermons yield unto us a good testimony thereof, which also, (in the judgement of indifferent men) were not slightly made, nor hastily huddled up, but duly & truly premeditated and rightly delivered unto the capacity of his flock, having always in open show, the lively impression of the benefit of the Lord jesus in their hearts. Neither are these like unto common places caught in a net, either yet bosom Sermons, which may serve for any text of scripture, as a stool for all feet: But are true, sincere, plain, and meet expositions serving for the text which he had to treat of: neither are they stuffed with frivolous exhortations: either yet filled with ambitious invectives. For, as it is very needful that the superstitions of Popery should, by the word of God, be daily enueighed against, to the end they, might be clean rinsed and scoured out of our hearts, as a strong savour wherewith we have been seasoned even from our infancy, yet if the place which he handled did not orderly speak against such abuses, he would not pass the bounds of his Text, and cry out, upon them: as the Papists, always, and to no purpose, like Mastiff Curs bark and bay against the Gospel, renewed in this latter age of the world: But his manner was to hold a plain and direct course, tending to edification, without omitting any thing which might serve and make for the honour of God, and instruction of his Auditory. I would, if it pleased God, there were a great many more his like: For than I know, that the Church of Christ, should be greatly eased and furthered: But it is out of all doubt, that our unthankfulness is the cause why God sendeth not more faithful Pastors at this present then are: for if there be any that will dutifully discharge their office, and deliver the word of God freely (as Saint Paul commandeth) reproving sin, and setting themselves against iniquity, for the maintenance of his honour, by whom they are sent, they are forthwith furiously dealt with, railed on, and slandered. As questionless, the party before said, who for his uprightness, and great fidelity by him used in the executing of his charge, hath gotten such a mighty number of enemies, as that they which never see nor heard him, neither yet ever read two words of his works, have wished his death. Howbeit, God be thanked for it, his good conscience and the testimony which he had before God, his Angels, and the faithful which daily heard him, did so assure him that men did him wrong for wishing of him so great hurt, as that they encouraged him, constantly to pursue the lords works. He saw how hardly his master was dealt with, and after him the Apostles: and therefore it grieved him not to follow their steps, because he knew that God was of power able to defend and keep his pledge, and that they which suffered for his sake, should be taken to be worthy of the kingdom of heaven. Now, because all men could not be of that Church whereby they might be partakers of the heavenly food which this good shepherd many years ceased not to administer: and that it was very expedient that they which were newly come to the charge which he had, might see his manner of teaching, and so follow it: and likewise, that they which thought he did nothing else but speak evil and cry out against the Pope, and all his rabble of shavelings, thundering against their traditions, without any other handling of the Scripture, or else that he went about none other thing but to bring the people unto a carnal liberty, and thereby cast of the obedience and subjection which they ought to Kings and Princes, to the end therefore that they might read his Sermons, and thereby see that he hath great injury done unto him in having this blame laid upon him, and cease the ill opinion which they have conceived of him, many godly honest men determined to print a certain of them, but especially Laurence of Normandy, whose zeal and godly conversation is sufficiently well known, & hath for many years bestowed all his study & travel to print books for the edifying of the Church. In very deed, I must needs say thus much (as I have in the preface of the Sermons of the ten Commandments let you before understand) that the Author was not willing nor yet consenting heretoo: not that he would hinder the benefit and fruit that hereby might redound to the Church: but wished that his Sermons might pass no further then unto his own flock: as well for that they were specially made for his sheep, unto whose capacity he framed himself the best he could: and therefore thought that an other order and disposition were more requisite therein for the publishing them abroad in the view of all the world: but as for the over looking of them to the end to polish them, over and beside that his leisure would not serve him, he would never busy himself about the matter. For if he himself had meant to have put them forth, he intended to have made new homilies of them, and better penned, and not to have published any thing suddenly spoken by him. Nevertheless, we seeing the great benefit which might come by the putting abroad of these Sermons, were not afeard somewhat to displease and disobey him herein, to the end we might make you partakers of those excellent riches, which we possess in this little Angle and corner of the world, so abhorred and detested, howbeit precious in the sight of the Lord. In deed we were so much the bolder, by reason of the liberal dealing of our honourable Lords and magistrates, who desiring the advancement of the Church of God, have privileged us to print them. Now, when we see that we were to make choice of such a great number of collections as were of them, we thought it best to set a few of them abroad to the end that as we see them thankfully received, so also we might go forward in putting forth of more. This then is the order which we have taken. In the first place, we have set down a congregation upon the beginning of the Gospel of S. john, where is largely handled the divinity of our Lord jesus Christ. Now by this word Congregation, I mean a certain assemble, which is made one day in the week at the Church, where every Minister in order handleth some text of the scripture, more like the manner of a reading then of a preaching: that being done, if any of the rest unto whom the spirit of God hath revealed any thing tending to the better understanding and laying open of that which hath been spoken, he hath free liberty to speak. After that followeth the Sermon, touching the nativity of jesus Christ. Next to it we have placed the Sermons of his death and passion, of his resurrection and ascension, of the coming down of the holy Ghost upon the Apostles, Of the first Sermon that Peter, made after he had received the holy Ghost. Last of all, we have set down a Sermon treating of the last coming of jesus Christ. After we had thus done, and thinking to have finished this book it pleased God to grant us to come to the hearing of the most excellent sermons that are possibly to be hard or spoken, upon the end of the fifty two Chapter of the Prophet Isaiah, & upon all the fifty three, wherein the mystery of the death and passion of our Lord jesus Christ is set forth, and so lively pictured out that a man would think that the holy Ghost meant to set before our eyes jesus Christ condemned in our name, and nailed to the cross for our sins, to the end that he suffering the punishment for them which was due to us, and bearing the wrath and judgement of God for our sakes, hath delivered us from eternal death, which Sermons do so agree with the Sermons going before, which we have here set down, that we could not choose to join them unto them, because we would not bereave you of so great a benefit. Moreover, we have had respect to choose out those Sermons aswell as we could, which were upon such days as the lords Supper was administered in this Church, aswell for that that there is a far greater and more effectual vehemency in them, as also for that the point of this Sacrament is therein more clearly showed, for the which at this day, is the greatest contention and strife in the world. And therefore we have determined hereafter too deliver unto you the Sermons, which this godly learned man hath made upon the tenth and the eleventh Chapter of the Epistle of S. Paul to the Corinthians, wherein is manifestly set forth the true institution of the Supper & the corruption and abuse which sithence have come unto it, lively refuted. Wherefore, if we perceive that these presents like you, we will use all the means possible that God shall grant us, to make you partakers of the heavenly riches, which he vouchsafeth upon his servants here in this Church. In the mean while we beseech you dearly beloved to follow that blessed course, and not fear the threats and cruelties of tyrants, who think at this day to do god high service in persecuting jesus Christ in his members: and set before you this incorruptible crown and everlasting prepared for you, if you constantly persevere unto the end in your holy calling, knowing that the sufferings which you abide in this present life, are not worthy the glory of the life to come: whereunto we may attain through jesus Christ our Lord. Geneva. 1563. A Sermon made by M. john Calvin, upon the beginning of the Gospel according to S. john, in which the divinity of our Lord jesus Christ is excellently proved. 1 In the beginning was that word, and that word was with God, and that word was God. 2 This same was in the beginning with God. 3 All things were made by it: and without it was nothing made of that which was made. 4 In it was life, and that life was the light of men. 5 And that light shineth in the darkness, and the darkness comprehended it not. THis word Gospel, The word Gospel what it meaneth, signifieth the declaration that God hath showed us, of his love in our Lord jesus Christ, when he sent him into the world: which thing we ought well to mark, because it is very much to know the use of the holy Scripture, even in respect of the words it useth. It is true that we ought not to stand simply or only upon the words: and yet for all that we are not able to comprehend how excellent God's doctrine is, unless we know the proceeding that it useth, and also what is the style and speech thereof. And indeed we are so much the more to mark and weigh this word, because it is a very common received sentence to distinguish the holy Scripture into the law and the Gospel: and those that speak thereof in that sort, mean, Division of the Scripture. that all the promises which are contained in the old Testament, aught to be referred to this word Gospel. If any man speak, let him speak as the words of God. 1. Pet. 4.11. True it is that their meaning is good, but for all that, the holy Scripture useth not such manner of speech, and we ought to be sober in that respect, and to yield such a reverence to God's spirit, as to keep such a manner of speaking as he himself useth to teach us withal. Behold thus much then concerning the word Gospel, which is a publishing that God hath made unto us at the coming of our Lord jesus Christ his son, declaring himself a father to all the world: as also Saint Paul speaketh thereof in his Epistle to the Ephesians, Ephe. 2.19. when he saith that jesus Christ came to preach the Gospel unto them that were nigh, and to those that were far of from God: nigh, to wit, the jews, who were already entered into the Covenant with God: and far, to wit, of the Pagans and Heathen, who are as it were far removed from his Church. Now when we shall have looked every where, we shall find that this word Gospel is not taken in any other signification. And behold also wherefore men have given this name or title to the four histories that are written touching our Lord jesus Christ how he came into the world, and was conversant therein: how he died, rose again, and went up into heaven: men I say, have given the name or title of the Gospel to this. And why so? because the substance of the Gospel is comprehended in the person of God his son as I have already said. The ancient fathers had in deed the promises of salvation: The difference between the fathers under the law, and as under the Gospel. they were also very well assured that God would be their father, but yet they had not (in such plain sort as we have) the gage and pledge of God's love towards them, & of their own adoption. For when jesus Christ came into the world, than God signed and sealed his fatherly love unto us, and we had the full testimony of life, and in deed have also the substance thereof in jesus Christ, as I have already said. ●. Cor. 1.20. And this is the cause why S. Paul saith, That all Gods promises are in him, yea and Amen: to wit, because than God ratified and confirmed all that which he had spoken before, and had promised to men. So than it is not without cause that these four histories (wherein is declared unto us how the son of God was sent, that he took man's flesh, also that he lived here upon earth amongst men) have been so named. Men than have comprehended all this under the word Gospel, 2. Tim. 2.8. because therein it is declared and set out unto us, how God hath made perfect and accomplished all that which was requisite for men's salvation, and that we have had the fulfilling of all, in the person of his son. Indeed S. Paul speaketh of his Gospel, but after what sort? It is not as though he had written an history of the Gospel, but because his doctrine was conformable & agreeable, to all that which is contained therein. So according to that which I have already said, when the Gospel was preached unto us, S. Paul's Epistles, not called the gospel, & in what sense it is a plain manifesting of jesus Christ to the end that we should know that in him all things are perfected, and that we have the truth of that, which had been promised in all times before. And yet for all this, S. Paul's Epistles, are not called the Gospel. And why so? because that therein we have not a continual history which declareth unto us after what sort God sent his son, how it pleased him that in putting upon him our nature, he might have a true brotherhood with us, how he died, rose again, and ascended into heaven. This I say, is not largely laid out, with a continual order & course of speech in S. Paul, very certain is it, that the doctrine which is contained in his Epistles, is conformable and agreeable with the doctrine of the Gospel: But for all that, that word Gospel, is specially attributed to these four histories, for the reason which I have already alleged. Now where we say that the substance of the Gospel is comprehended in the person of the Son of God, this is not only to say that jesus Christ came into the world, but that we should know also what his office is, what charge God his father hath committed unto him, and what virtue & power he hath, which thing we ought to mark well: for from thence we may gather the difference of the Gospel according to S. john, Wherein the 4. Evangelists agree. Hebr. 4.15. and those which the other three wrote. The four Evangelists agree very well in this, that they declared unto us, how the son of god appeared in the world, that he became true and very man, like unto us in all thing, sin excepted. Afterwards they declare unto us, how he died, rose again, and ascended into heaven. To be short, all that was committed unto him, to draw us to God his father by, is declared and set forth unto us therein. But there are two things which are peculiar to S. john: One is, john hath two things peculiar to himself from the other Evangelists. that he stayeth and standeth upon the doctrine of jesus Christ, more than the other Evangelists do: The other, that with a greater liveliness he declareth unto us jesus Christ's virtue and power. True it is, that the other Evangelists speak well of the doctrine of jesus Christ, but that is rather briefly and shortly, as who have collected some small Summaries and Abridgementes thereof. john. 6.1.2. But S. john maketh a long and large declaration thereof, as we see in the sixth Chapter, where mention is made of that miracle which he wrought in the wilderness, when he refreshed & fed so great a multitude. For thereupon S. john cometh to enter into speech, and to show how jesus Christ is the bread of eternal life. We see then this doctrine of jesus Christ, which was declared at large by S. john, and that with a more great dilating & discoursing thereon, then is set out by the other Evangelists, yea we see that they quite and clean omitted that doctrine. So much also may be said of the rest: for after that he hath touched some miracles and histories, john. 12. to 18. he always cometh back to the doctrine, and taketh occasion to enter into the matter, to handle and speak of the power of our Lord jesus Christ: as from the xii. Chapter till you come to the history of the Passion he entreateth of nothing, The Gospel according to S. Io. giveth light to the other Evangelists. but this doctrine. So then now we see what difference there is between the Gospel according to S. john, & the other three Evangelists, insomuch, that to speak rightly, the Gospel according to S. john, is, as it were the key, to give us some entrance and opening to the other. For if we read S. Matthew, S. Mark, and S. Luke, we shall not so well know wherefore jesus Christ was sent into the world, as when we shall have read S. john. Having read S. john, we shall know afterwards to what end it serveth us, that jesus Christ hath wrought, and also that he hath taken man's flesh, and that he died and rose again: We shall know I say, what is the end and substance of all these things in reading this Gospel. And this is the cause why he standeth not so much upon the history, as we shall see by the order which he will keep hereafter. It is true, that these things rightly deserve, to be more largely diducted and laid out: but because there is great matter in the Text which we have to expound, I do but touch these things as briefly as I can. Wherefore let us content ourselves with that which we have summarily and shortly touched, concerning the office of jesus Christ: Wherefore Christ came into the world. that is to say, that S. john declareth unto us how he was sent of God his father, to the end he might accomplish and make perfect the salvation of men. He declareth how he took man's flesh, and how he died also, and rose again, that he is the pledge of God's love, that he is (as it were) the soul of our redemption, and that God's promises are in him ratified and established. The sum of the Gospel according to S. john. Moreover we must mark (as I have already said) that S. john toucheth the stories more briefly than the other three Evangelists do, but for all that he stayeth himself more upon the substance of the matter, that is to say, to declare unto us what the doctrine of jesus Christ is: & what charge God the father hath committed unto him: and to be short, what is his virtue, his power, and goodness towards us. As concerning the signification of the word in itself, Gospel is as much to say, as a good news or glad tidings: but this word ought to be unto us as it were hallowed or sanctified, to the end to cause us to hate the things of this world, and to the end that we might know, that all our goodness and our felicity, joy, and glory is in jesus Christ alone. Wherefore when we shall pronounce or speak this word Gospel, which is as much to say, as good news or glad tidings: Let us learn not to rejoice beyond measure, in the things of this world which are brittle and vain: let us not rejoice in delights, in pleasures, nor in any thing whatsoever it be: Wherein true Christians should chief rejoice. but let us be glad and rejoice in this, that Christ was sent unto us, that God is offered and given unto us in his person: that jesus Christ is come to the end that he might be our reconciliation between God and us, that God accepteth us for his children, to the end we should not perish and be condemned. Behold how this word ought to be sanctified or hallowed unto us, to the end to cause us reverently to regard that inestimable goodness, which hath been brought unto us by our Lord jesus Christ. And it is expressly said, that this Gospel is according to S. john, to the end we should know, that it is not from a mortal man, but that S. john, was only the minister or mean thereof. From whom then shall we say that we hold the Gospel? From S. john, The Gospel is from jesus Christ. john. 7.16. or from jesus Christ? Certainly from jesus Christ. And in deed jesus Christ useth this manner of speech, as to say, that the doctrine is not his, but that he preached it in the authority of God his father from whom it proceeded: and all this is to the end that we should bear so much the more reverence to this doctrine, and that we should not receive it, as a common thing, but as the pure truth of God, which was preached and declared by his only son. S. john then was indeed the mean or instrument that God used, even as a Pen that will write in a man's hand, but yet for all that we must not receive the Gospel, which was written by him, as from a mortal man. Let us now come to the Text. The word (saith he) was in the beginning. The purpose of Saint john is to declare unto us how the son of God did not then begin to be, when he appeared or showed himself in the world: Christ is very God from all eternity. neither yet that then he began only to spread abroad his power in every place, (for he was already from all time, and before all time, his power abroad already in himself, and he took it not from any other) but that there was a power which was in the word of God from the beginning, which at the last was manifested, and we know it now, seeing jesus Christ hath been sent into the world. Wherefore S john meant to declare here, that when jesus Christ came into the world, he that came was our eternal God, who also hath redeemed us. But yet to the end that we may the better understand the whole, we must particularly & by piecemeal mark the things that are here spoken. The word was in the beginning. There is no doubt, but that he here calleth the Son of God The word. Why Christ is called the word The reason is, because it is that very wisdom which hath always been in God, and his Counsel, and his power. True it is, that we have not in this place the things declared and set out, as they are in their own greatness & excellency, I mean, even as they are here propounded and set forth unto us by S. john. For albeit that the spirit of God spoke by his mouth, yet so it is, that he hath not yet declared and set forth the matters unto us, in their greatness and majesty. And herein we derogate nothing from the spirit of God, The Lord in setting out himself and Christ to us, had respect to our weakness. when we say, that he hath not fully & in perfection set out the things which are here signified unto us, for the holy Ghost therein apply himself unto our infirmity and weakness. And in deed, if we should hear God, speaking unto us in his majesty, it should be utterly unprofitable for us, because we could comprehend or conceive nothing thereof. So then, because we be carnal, he must needs stut and stammer as it were, or else he would not be understood of us. By this than we see, that we are to understand, that God is as it were become little, and hath abased himself, that he might declare himself unto us: And that so it is, tell me, how should it be possible to express what Gods majesty is, If we speak men's speech & words? Is it not think you a far unequal measure? S. john then albeit he be the holy Ghosts instrument, speaketh not of these matters, according to their greatness, & yet notwithstanding he speaketh in a speech, which is as it were unknown to us. And therefore we must conclude, that the secrets which are contained in this place, are not so openly & plainly declared, as that we are able to understand the same, in such sort as we understand the matters of the world: but let us content ourselves with that which is here simply declared unto us: for our Lord knew that which was sufficient for our good, God hath in his word revealed sufficient for his children, and he applied himself unto us and our infirmity, in such sort that he hath not forgotten or omitted any thing which was good & profitable for us to know. So let us learn to keep us fast to this purity and simplicity of his doctrine, considering how the world in this behalf hath been foully abused by foolish imaginations, and vain speculations, and by a certain devilish boldness: For when the question hath been to handle these matters, men have overwhelmed themselves in as much as they meant (besides the revelation of the doctrine) to search out with a certain curiosity & boldness, the eternal essence and being of Almighty God: as a man in the Papacy shall hear disputations that are made thereof, even as if men disputed of a flock of Goats, or I know not whereof. They have no more reverence to God, than to a beast: Now we need not seek out a better witness against the doctrine of the Sophisters of Sorbone to know that the Devil reigneth there, Sorbone, is the name of the place, where the brotherhood of the Sorbonists, do yet remain to this day in Paris. and hath always reigned there, them this. And this I say, that albeit their doctrine were not false, yet so it is that when men see they have so little reverence and regard to God's majesty, we must needs say that it is a devilish doctrine, even that I mean, which is at this day practised, by the Sophisters & Sorbonists, in all the Pope's Colleges. So then, let us (as I have said) content ourselves with that simplicity, which is declared unto us by the holy spirit, for he toucheth and speaketh of that which is good & profitable for our salvation: and as I have already declared he hath here brought and delivered unto us that which was meet & fit for us to know. jam. 1.17. Rom. 11.29. Let us come now to this true word. When S john calleth jesus Christ, That word, it is as if he should say: the eternal counsel of God, or the wisdom that remaineth in him. Notwithstanding we must mark that God is not like to men: when we have a Counsel it may alter and change, but it is not so with God: for that which is in God is unchangeable. Besides the counsel which we have, Though man be wavering, yet God is constant. james 1.17. is not our very Essence▪ or substance: but the counsel which is in God, is verily & truly God: for God is not as a vail or coverture, where there are shadowy places, as S. jam. useth this similitude, we are as a shadow that flitteth up and down, and we cannot abide firm and constant. But this is not in God: for that which is in him, is of his essence and eternity. And this is the cause wherefore S. john declareth, that this word is verily and truly God. But as concerning the word, we must not (as I have already said) imagine a counsel or a wisdom in God, which should be like to the word of men. True it is, that we may well take some comparison from ourselves, but yet we ought always to mark, the long distance and great difference, An apt similitude. that is between us and God: for if the heavens be much higher than the earth, much more must it needs be, that we should know and confess, that God is more high than we, yea there is no proportion or resemblance as it were between God and men. So then when men shall bring or allege unto us some similitude taken from the creatures, we must always mark this great distance & difference, There are two parts or powers of a man's soul, to wit, understanding and will. See his Institut. Lib 1. Cap. 15. Sect. 5.7. which is between God and us. As a man may very well say, that in the soul of a man, there is a certain understanding, which is in such sort joined to the soul, that the soul cannot be without understanding. There is also a will, not as when we have now one desire, now another, but a certain power (as a man would say) to will, which thing man hath in himself, for man is not as a stone, or as a pile of wood without sense and reason, but he hath imprinted in him this property, to will this or that. So then we may take and use such similitudes: but yet notwithstanding we must consider, that speech is here had of so high things, as of necessity all man's understanding and wit must be abased and brought low: and we must handle them, and entreat of them in all humility, applying them to their true meaning, Curiosity and vain imaginations must be avoided. & must not be over curious: we then have that fond imagination which hath borne sway and ruled heretofore in the world: but we must come to God's school, to hearken to that which he shall speak unto us, and to fly from all that which men shall set out, God's voice must only be obeyed. and shallbe found contrary to that, which the holy Ghost hath left us. Now furthermore we must also mark, that some having been thrust forward by the devil, have perverted the meaning of this doctrine, affirming that this word was nothing else, A perilous opinion confuted. but some certain counsel, deliberation and purpose that God had to redeem mankind in the person of jesus Christ (who was a certain form, as they call him, as when a man shall have purposed to do some work, and shall have conceived the same in his spirit or understanding) leaving not by so saying, everlastingness of essence or being to the son of God. But we see already, & shall see hereafter more largely, how and in what sort S. john calleth jesus Christ that word of God, thereby to declare & set out his deity, as I have already said. And that so it is, behold a plain testimony of God himself, for he saeith, that this word was in the beginning: so than it must needs be, that it hath been eternal & everlasting. It is true, that some will reply against it, because Moses saith, Gen. 1. ●. that God in the beginning created heaven & earth: and that now S. john saith, that this word was in the beginning, that it seemeth hereby, seeing that so it is, that the heaven, the earth, & other creatures had a beginning, that we cannot prove, the eternity or everlastingness of jesus Christ, because it is said that the word was in the beginning. But the answer is easy: to wit, that when Moses speaketh of the beginning, An objection answered. we are to remember & mark whereof he speaketh: that is of heaven, of earth & other things, that have indeed a beginning. But now let us weigh and mark, that which S. john saith, In the beginning (saith he) was that word. And where was the beginning? verily in God. And what is God's beginning, I pray you? Certainly he had none: for otherwise it must needs be, that God should be framed & made. So that when mention is made of the beginning of God, we must conclude, that it is such a beginning, as hath not any time at al. There is then much to be said, and great difference also between Moses his place, when he saith, jesus Christ i● our God eternal. 1. Tim. 3.16. that God created all in the beginning, and this when it is said, that that word was in the beginning. For Moses speaketh of the creatures, which had their beginning to be at a certain time. But here S. john speaketh not of any thing but of God, which cannot be without his eternity and everlastingness. Wherefore we must conclude, that this beginning, hath not any beginning. And hereby we see that jesus Christ hath been always. It is as much then, as if Saint john had said, that jesus Christ is our eternal God, who hath appeared & been made manifest unto us in the flesh, as also Saint Paul speaketh thereof. Now he addeth afterwards: this word was with God: as if he should say you must of necessity separate and distinguish him from all creatures. Mark the purpose of the Evangelist. We must not so much as imagine (saith he) that this word had any thing at all, like unto creatures: we must go out of the world, we must ascend above the earth & heaven, A hard question answered. when we think upon this word. A man might demand, Before there was either heaven or earth, was it possible, that this word should be in the beginning? yea in deed, for S. john for a full answer, separateth this word from all the creatures: as if he should say, when I speak unto you of this word, you must come to God, for it is in God. Let us then regard and consider it, as a certain eternity or everlastingness, which is not in the creatures, neither in the heaven, nor in the earth, nor in any thing whatsoever. And notwithstanding all this, yet so it is, that the Evangelist in this place setteth out unto us, a distinction between God and his word. The father distincted from the son, not in essence, but in person. 1. Cor. 8.4.6. 1. Tim. 2.5. And what manner a one is this distinction? It is not of their essence, for he meaneth always that this word is God: & we must conclude, seeing that we have but one only God, and that there is but one simple essence or being in him, that jesus Christ, that is to say, this eternal word whereof mention is made in this place, hath not been separated or sundered from God his father, in respect of essence: and yet notwithstanding there is some distinction. And how is that then? thus it is: because we are not able to comprehend that which is so high above all our understanding and reason, How there are three persons in the Godhead. the ancient Doctors have used the word persons, & have said, that in God there are three persons: not as we speak in our common speech, calling three men three persons, or else as in the Popedom, they will be so bold as to point three Puppets or Monkeys, and say, Lo the Trinity: but this word persons in this matter, is used plainly to express and set out the proprieties, that are in the essence of God. The word substance, or (as the Greeks speak) Hypostasis is in deed more meet and convenient, because it is a word of holy scripture, and the Apostle useth it in the first Chapter of his Epistle to the Hebrews, Hebr. 1.3. when he saith, that jesus Christ is the lively image, and the brightness of the glory, yea the image or engraved form of the substance or person of God his Father. When he speaketh in that place of the substance or person of God, he meaneth not the essence or being, but he speaketh of his propriety which is in the father, to wit, that he is the fountain of all things. But now let us look to their three substances or persons, as we call them, God's word only, must be the rule of our faith, in all points, but specially in the article of the Trinity. and mark how they accord and agree, so farfoorth, as God teacheth us concerning them (as I have already said:) for we must not at any hand go beyond these bounds and limits. And therefore let us have an eye thereto, so farfoorth as shallbe requisite, for the exposition of the place: When men speak of God, true it is that men of themselves are confounded, and know not what to think or imagine, saving that they go astray in their own cogitations and thoughts, Rom. 1.21. as Saint Paul saith: and thereupon it falleth out, that they wax thereof over proud, through their own prudency and wisdom: and therefore GOD also doth in such sort punish them, that they entangle themselves, in such horrible labyrinths and mazes, that they can not at any hand come out. But when we will suffer God to guide us unto himself by the holy scripture, we shall know him so farfoorth as shallbe necessary and meet for us. The Trinity proved. For we shall come to the father as to the fountain of all things: and then we can not conceive or think upon the father without his counsel and eternal wisdom: beside there is a certain virtue & power that remaineth in him, which we shall also perceive & feel very well. Mark then how we shall find these 3. proprieties in the essence of God. And this is that which S. john meant to say in this place, that that word was with God. If there were not some distinction, he could not speak so, for that should be to speak unproperly to say, God was with himself. So then let us know, that this word hath some distinction, and is indeed to be distinguished from the heavenly father: for it is that word, Christ begotten from before all beginnings. that was begotten from before all time, seeing that God always had his counsel and his wisdom. And we must not for all that so much as imagine or think upon a beginning: for we may not say, that God hath at any time been without his understanding, counsel, and wisdom. So then we must not set aside, and separate from God the propriety of this word, as to say, that we could judge, The Trinity, destroyeth not the unity: neither doth the unity infringe the Trinity. Gregor. Nazi●n sermo de sacro Basil, that there had been some certain time wherein it had not been with God: for this should be to make an idol of it, as it were. But as I have said, the three persons are but one God: & yet for all that we must distinguish them, because there is a certain & assured distinction of them, as is in this place declared. And withal let us remember an old Doctors sentence, which is very worthy to be thought upon, because it is excellent. I cannot (saith he) think upon these three proprieties, the are set out unto me in God, but the immediately my understanding cometh back again to one: & on the other side, it is impossible for me to know one only God, but that I regard & look upon all the three proprieties, & see them distinguished in mine own understanding, according to the light which is given me thereof in the holy scripture. Behold how the faithful shall know God: knowing the father, they will come to his wisdom, who is this word of which there is spoken in this place, they will come also incontinently, to that virtue & power whereof we have in part said somewhat. And when they shall have once known these three persons, they will not any more straggle & wander hither & thither, but they will come to this one & only essence, to know that there is no more but one only God, yea such a one and only God indeed, as hath in such sort created the world, that he hath not left undone any thing of all that, which was requisite & necessary to accomplish our redemption. Thus much then we are to mark, as concerning that which is said, that this word was with God, to wit, that the Evangelist meant to separate jesus Christ from all creatures, The perfection of God's works. and yet notwithstanding to declare unto us the distinction which is between him & the father. Now he addeth, that that word was God: & this he doth the more fully & better to express, the which he meant, to wit, that jesus Christ was not a thing created, Christ is very God. which had had a beginning, but that he is our true & very God, This place hath been ill understood of some, Read this with reverence and judgement. and they have also foolishly translated it, as to say God was the word: for if we should say, that God is the word, the father should be no more God, the holy Ghost should be no more God. But S. john meant to speak altogether the contrary, to wit, the this word is God, as if he should say, the jesus Christ in respect of his deity & Godhead, is of the same essence with the father. So he shutteth not the father out from the deity, but declareth that there is no more, but one only essence in God: & although there be a distinction between God and his word, yet must we always come back to this simple & plain truth that they are one God, which we must worship. Arius Nestorius etc. It is true that the old heretics traveled very sore, to pervert this place to the end they might not be enforced to confess, that jesus Christ was our true God. But we see here, that S. john speaketh so plainly, of the everlastingness and eternity of this word, that there is no place left, either for wrangling, or starting into holes. He addeth afterward that this word was in the beginning with God: He had not before spoken these two words together: he had only said, This word was in the beginning also. It was with God. But now he joineth both of them together. Mark then how we ●●ght in such sort to behold jesus Christ that we should continually believe, that he is very God, and of the same essence with the father. Indeed he was created in respect of his manhood, Christ in respect of his humanity a creature. but we must pass further, to the end we may know him to be our eternal God, who is so indeed our God, that withal he is also, the wisdom of his father, which hath been with God from before all time. Behold then, what is the sum of this place. Now if we shall keep and hold fast this exposition, (as it is simply & plainly set down unto us) it shallbe sufficient for us, to instruct us to our salvation. And this verily is all that the we are to know touching this point: for if we begin here foolishly to dispute, that will fall out upon us, which in this behalf is fallen upon the Papists, as I have already said. Moreover let us note, Blessed are they, whom other men's harms make to beware. It is a fond travail to confirm divinity, by Philosophy. that this is a certain foolish study and endeavour, to labour much to confirm that which the Evangelist speaketh in this place, by the doctrine of the old Philosophers, as there are certain people, that let and trouble themselves in it. It is true that we shall find in Plato, that he had some understanding of God: for when he speaketh of God, he saith that God always had his understanding in himself: and almost all other Philosophers speak after this manner. Now these that are so curious & desirous, in such sort to make the Philosophers agree with the holy scripture: suppose that they have much profited the Christian congregation, when they are able to say, that the Evangelists, who have spoken after this manner, have not been alone, but that the Pagans and Heathen themselves have in deed known such things. Verily this is much to the purpose: it is even as if a man would put a vail or shadow, before brightness or light itself. Behold God, A fit similitude. who enlighteneth us by the doctrine of his Gospel, and we will come and put a vail or shadow before it and say, ho, this light and brightness will be more apparent and glittering by that vail. It is very certain, that God would, that even these things should be known to the Heathen Philosophers, Heathen Philosophers had some light, and wherefore it was given them. to make them thereby so much the more inexcusable before his Majesty: but that proveth not this, to wit, that his doctrine should be confirmed by that which they have said: for verily we see, that so much the nearer they thought to come nigh unto God, so much the further off in that respect they removed themselves. Rom. 1.21. And therein was fulfilled this sentence of S. Paul which he uttereth against all mankind: that all they that would be over sharp sighted and subtle witted, and did not seek God in such reverence and humility as they ought, are fallen into a bottomless depth of error. And certainly this is a just judgement of almighty God, when we proceed so far to defile his doctrine mingling it amongst the foolish inventions of men. But let us now go further. The Evangelist saith: That all things were made by it, & that without it nothing was made of all that which was made. After that he had assured us, of the eternal essence of that word of God, he addeth a confirmation, thereby to set out unto us his eternal deity, to the end we may be very certain of the whole matter. The creation of all things by Christ, is a plain proof of Christ's Godhead. Rom. 1.19.20. All things (saith he) were made by it. The essence of God is known to us, not only by that which we can conceive or comprehend thereof in our own understandings, but also when it pleaseth him to declare himself unto us by his creatures: for when the scripture handleth that, then doth he make himself visible, & not only visible, but S. Paul passeth yet somewhat further, saying, that although we were blind, yet we may thereby feel him as it were with the hand So then though we had our eyes shut, Act. 17.27.28. yet so it is that we may know this power of God. And how so? Because it is here within us. In whom is it that we live, that we have our moving and being? It is in God, who hath breathed life into us, & by whom we subsist or stand. This then is that which S. john showeth us, saying, that all things were made by it. By this we know, that that word of God hath been from the beginning, who also is our God. God apply himself to our rudeness. And how know we this? Certainly we cannot climb so high, and therefore God is come down even unto us, God I say, with that his word, so that we may know him. And albeit that our understanding stretcheth not itself so far, neither yet is able to ascend above the clouds, yet so it is that we are constrained to know that this word is truly God. And how so? Because all things were made by it. In it is it then, that all things have been, as the Apostle Paul in his Epistle to the hebrews showeth the same. Hebr. 1.2. Hebr. 11.3. We confess (saith he) that the word of God is eternal and everlasting. And why so? Because so it is, that by this word all things were made. And this is also the same that S. Paul speaketh in the 17. Chap. of the Acts of the Apostles, Act. 17.24. Act. 14.17. that God hath not manifested himself unto us, without a large testimony & witness, because we may behold him in all his creatures. So then, in as much as all things were made by his word, He meaneth servetus & his adherents, as I take it. See Institut. Lib. 1. Gap. 13. Sec. 7.8.23. Ge●. 1.3. we must know that he is our eternal God. There are certain Heretics that suppose, that this word of God, had beginning in the creation of the world, because there was never any speech had of the word, until such time as the world was created: As Moses saith, God said, let there be light, and the light was made, etc. Now they would infer here upon that that word than began. Is it so? we may rather contrariwise by that conclude, that that word is eternal. For if a man begin to do some thing, we can not thereupon say, that he was not before that. If this be true in creatures what will it be, when we shall come to God? So than albeit that word of God hath not spread abroad and made manifest the power thereof, before the creation of the world yet none can thereupon conclude, that it was not already before that time. And this is that which S. john meant to set out & declare by this manner of speech, wherein it is said, that all things were made by this word. Moreover let us mark, A good 〈◊〉 which ought well to be remembered. Rom. 11.36. that when we speak of God the Father and of his word, we say then, that God made all things whatsoever, and that by his word: and this word by, is attributed only unto jesus Christ. True it is that when we speak of God singly and by himself, and without distinction of the persons, we may well say, that all things are by and from God: but when there is a distinction, as in this place there is, behold then the propriety which belongeth and agreeth to jesus Christ, to wit, that all things were made by him. And this is that distinction of persons which I have already spoken of, that is, that all things are of God the father, but that jesus Christ is the mean thereof Mark then what S. john meant as if he should say, that God by his word hath made all things. Wherefore God showeth that he is the fountain of them all and that it must needs be that he should make and create all things, but yet by the mean and power of that his word. And without it nothing was made of that which was made, Saint john cometh here to repeat the same Sentence, Two causes of S. john's repetition. not only because it is his custom to repeat one and the self same thing after two sorts, but also by reason of men's ingratitude & unthankfulness. For albeit that it is said unto them, that God made all things by his word, yet they do not at the first, conceive, understand, or believe the same. We see that God's Creatures touch us not to the quick, and that we are so dull and so blockish in our understanding, that we are notable to comprehend these things, even in such plain and simple sort, as they are propounded and set out unto us. Wherefore S. john, that he might the better express the same unto us, addeth, without it nothing was made, of that which was made. The dullness of man's wit in God's matters, should teach us true humility. As if he should say, Surely we are accursed if we do not receive this eternal word of God, seeing that by it is that we have been created, yea that all the world hath been made, the heaven, the stars, and the earth, which bringeth forth for us our food and nourishment: to be short, that all good things have been given us by the means of this word. So then seeing we perceive that our life proceedeth from thence, we must wholly keep ourselves fast thereto, and cast from us all that, that men will set before us to the contrary. This is here a double exposition, in respect of the placing of the words, not that they are changed, but because we have diversly disposed and placed them. Our sort read it thus: That by that word all things were made, We must heede● look how words and matters are placed in the scripture. and that without it nothing was made, and end there their sentence: afterwards they add, All that which was made, was life in it: But this declaration is not aptly set. It is true that the sense which they give is in deed almost all one: for they have in a manner the same exposition that we have: but the manner of speech is very strange: for it is not said of the creatures that they are life, but that is attributed unto God, Rom. 8.10. as Saint Paul saith in his Epistle to the Romans, that the Spirit is life, by reason of the freedom that hath been bestowed upon us by jesus Christ. To be short, though we shall view all the holy Scripture, yet we shall never find that it is said, There is a double life even in this life. Act. 17.28. that we are life in ourselves, but that God only hath life, and that not only the spiritual life, but even that life, from which all things have their being, and by which we live, and that we have life and breath in him, as I have already alleged out of S. Paul's saying. And by this we see the truth of this sentence, to wit, that nothing of all that which was made, was made without that word of God. And this is the order of the reading that hath been found and observed, in all the most old Greek Doctors, and other expositors: The Manichees and their opinion confuted. neither was there any but one alone that hath otherwise expounded it. Furthermore we have to note, that the Manichees laboured to pervert and wrest this place, (saying, All that was made in him was life) to prove their foolish opinions: as that all creatures had life in them and were living, for example Stones, Trees, Corn, Oats: All this in their fantasy was living, insomuch that they durst not eat bread, unless they were sanctified of God before hand. And wherefore? he must be good, that eateth this, would they say. The Devil certainly possessed them, and yet notwithstanding they would allege places of Scripture, The Devil and his instruments do continually wrest the scriptures. and abuse them, to prove their foolish speculations withal. Now I meant in deed to touch this by the way, to declare that the Devil hath always endeavoured to pervert, wrist and wring the holy Scripture: but whatsoever it be, if we search and seek after God's truth, we shall find it pure and simple as it is, and the Devil shall not be able to devise or perform any thing against it or us, to turn us away from it, because it is showed and set out unto us before our eyes, and it shall appertain to none but to us, if we will behold it in his purity, and keep it in such sort, as God hath revealed the same unto us. Then let us come to the natural meaning. After that Saint john had said, That nothing was made of that which was made without this word: He addeth, That in it was life. Now here he mindeth to set out two divers things: that is to say, that as all was once created by the power of that word of God: so all things continue and are preserved by that power, and by the same mean. Two things worthy to be marked. And these are two matters which it behoveth us well to consider and way. The one, that we have our beginning and life by this word: the other, that we are upholden and maintained thereby, and that not we only, but all the world: Also, that the world was not only created at the beginning by this word, but also that it should be no more nor continue any longer, unless it were preserved in it own estate, by the same mean. And therefore as I have said, let us mark and keep fast, All things in the world are upheld by Christ. these two things as they are in this place pointed out unto us with the finger by S. john. In the first place than he declareth unto us, That nothing of that which was made, was made without this word. And how then? Mindeth he to accept I know not what, that was not made? Seemeth it, that he would say, that the Angels were not created? No, no, he meaneth no such thing: but mindeth to declare that we have nothing at all which dependeth not wholly of God, and hath not it being altogether in him. Touching Angels. It is true that the Angels have a very noble and excellent nature, but yet notwithstanding they subsist and have their being by this word, and are founded in it: otherwise they could not continued and abide: As also there is nothing in the world but it is preserved by this very word. Now here we are taught and instructed, how great our poverty and wretchedness would be, unless that God upheld us by his grace. And this is it that the Psalmist speaketh, that so soon as God shall withdraw his spirit from us, Psal. 104 29. behold we return to powder and dust, and vanish away altogether. It is true that he speaketh in that place of creatures & bodily things: but so it is, that we see how all the rest also is upholden, by the virtue and power of this word. Now even as we cannot subsist or be, but by that word of God: so we must likewise mark, that it is by the means thereof, that we have begun to have life. And who is he that declareth the same unto us? The Evangelist. This is also the self same which the Apostle saith in the first Cap. to the hebrews, that the son of God is the brightness of the glory, Hebr. 1.3. or the image of his substance and person of God his Father, and that he upholdeth all things by his word. He useth there the word, word, but yet in such a signification, that he meaneth not only the power of the son of God, but also a certain wonderful disposition, & a very fit and seemly order, which he hath set in the things created, because he is the wisdom of God, & we may behold him in all the creatures, because he upholdeth all things by his virtue and power. Mark then how we have life & moving, and after the first day of our life we continue in the same, to wit, because that God preserveth us: Man's life, and the continuance thereof is from God alone for in respect of ourselves we must needs perish every minute of an hour, if this were not that that word of God maintaineth us. Behold then in what sense the Evangelist saith, that that word was life: that is, that not only all things were made by it, but that they must of necessity also be grounded thereupon, and that it maintain them in their being. Now he addeth afterwards, that that life was that light of men. And wherefore is it that he addeth this? It is for two causes. The first is, that after that we have known the might of God, and the power of that his word, both on high, and beneath, and every where, we must then come to ourselves: for this is good reason, that we should and that with a greater diligence behold that, which toucheth us very nigh. As how? I ought to know God's goodness in this, that he preserveth, Horses, and Oxen: as David speaketh to us thereof, Psal. 36.6. Psalm. 104.27. Gen. 1. 1●. saying that it is he that giveth nourishment, and food to every beast. I see on the other side the Earth, which by the commandment and blessing of God bringeth forth her fruits. If I look then upon beasts, I ought to know the goodness of God which declareth itself even towards Asses, & Dogs, but much more towards me God cometh to me, that I might inwardly feel his power: he giveth me bread wherewith I am nourished, and ought I not to be touched to the quick for so many benefits & blessings, It is true that I should. Besides also when men set out God's works, they speak expressly of men, God's power appeareth specially in man. because that God doth set out his most great & excellent power rather in us then in other creatures. God then will in deed be magnified, both in heaven & in earth, and in all his works that we see: but yet much more in a man, because he hath imprinted his own Image in us, rather than in all the rest of his creatures. For he hath not said of the Sun, the Stars, or any other creature how excellent soever it be, Gen. 1.26. I will make now a chief work, which may be to mine own Image and likeness. So then the Evangelist after that he had spoken of the power of that word of God, which spreadeth itself to all creatures, he cometh to men. And in this he showeth unto us, that if men behold the goodness of God in every place where they look, they cannot but much more consider and behold the same, within their own persons. And forasmuch as God hath done us this honour, that we are magnified & made excellent in ourselves, insomuch that the very Pagans and Heathen have called Man a little world, Man a little world, and why he is so called. because we may see in him a principal work that surpasseth all the rest, good reason is it, that we should know & confess in it, the virtue and power of God. It is true that we may behold God in all his creatures, but when he manifesteth himself in man, than we see him, as it were by face and countenance: whereas looking upon him in other creatures, we see him darkly, and as it were on the back parts. So than albeit that it be said, that God is made visible unto us in his creatures, yet it so falleth out, that in them we see but as it were, his feet, his hands, and his back: but in Man we see as it were his face. Not that it is his face, so that we can behold him there in imperfection I mean not so, God is visible in his creatures chief in man, but in none can God's majesty be perfectly set out for I speak not now of divine and heavenly things, but only of this, that it hath pleased God to be known in this world to high and low. Behold then the sum of that which S. john saith, to wit, that that life was that light of men: as if he should say, It is true, that there is in deed a certain life spread abroad over and in all creatures. And what manner a one is that, even that all things are made and preserved by that word of God: Man's soul a very excellent thing. but yet there is a more excellent matter in man, to wit, the soul, understanding & reason. For a man shall not be without sense & feeling, as stones: he shall not be without understanding & reason as brute beasts: but he hath a more excellent life, yea even to behold the things which are above and beyond the world. Now consequently he addeth: that that light shineth in the darkness, and that the darkness comprehended it not. He expressly putteth down that, because that that light which God placed in man, is as it were altogether put out: and in deed if we should judge according to that which we now can see in mortal men, we shall not much regard and esteem the grace of God. For albeit that man was created to the image of God, Sin defaced God's image in man. yet so it is, that through sin he hath been disfigured and defamed. What is it then that we see in men? We see there an image of God which is altogether defaced and marred, because that the Devil hath defiled it through sin. But albeit that men following altogether that which Satan prompted them too, Satan neither by force nor fraud, can hinder Christ the light. have quenched and put out the light of God: yet so it is notwithstanding that the Devil was not able by his subtlety to bring so much to pass, that this light of God, should not yet shine forth in the midst of darkness. And this is it that Saint john minded to declare, as if he should say, It is true (my children) that if that which was first given unto men had continued and abidden with them, we should have seen nothing now, but the glory of God shining in every place, in steed that now we behold his Image wonderfully defaced: and yet notwithstanding all this, if so falleth out that we may perceive in Man some brightness that God hath left him, Some sparks of light remain notwithstanding man's soul fall. and some little spark of that his light. And this is that which the Evangelist meant to declare. I leave untouched other things because the time suffereth us not to speak any more thereof, and because I have already been overlong. Notwithstanding we are to mark that men have so much light of the knowledge of God, as is sufficient to win them, and make them inexcusable before him. Men are not what they think of themselves, but what God pronounceth of them. Let us endeavour to make ourselves believe of ourselves what we will or can, yet behold God, who pronounceth, that we are all darkness. And how so? let us not attribute that unto GOD, but to our own fault. Now then, either God must enlighten us with his brightness, or else otherwise there shall be nothing but darkness in us, and it cannot be avoided but we shall stumble and fall down, if we will but once lift up ourselves to go forward one step, without his guiding & government. And yet so it is (as I have already said) the God hath not so destituted us, that we are altogether forsaken of him, so that we have nothing remaining of his gifts. And that so it is, there is yet some seed of religion in men, they have yet some remnants of their first creation: as a man may see that even in the most wicked and reprobate: there is some impression and print of the image of God, Man's light maketh him without excuse before God, as Rom. 1.20. and this is to make them so much the more inexcusable: forsomuch as they have not profited thereby, their condemnation shallbe therefore so much the more grievous, and without doubt it shall be doubled upon them. Behold then how notwithstanding that our nature was so corrupted we do yet retain some little spark of that grace, which God put in our father Adam: So that this sentence is very true, that that light shineth in darkness. Now further the Evangelist saith, that the darkness comprehended it not. Wherein he showeth how great the unthankfulness of men is. Behold God, who maketh his brightness to shine in us, and his word to lighten us, Man's malice the cause of his own blindness. and yet notwithstanding we darken & dim the same through our malice. It is true that the Gospel itself, is a manifestation and declaration of this light, but yet that malice and unthankfulness which is in us, putteth it out, as much as in us is, unless God remedied and redressed it, making a change in us by his power & infinite goodness. And this is that which Saint john meant to declare in this place: and withal he beginneth to prepare us to that, which he will speak afterward, that is to say, to what end this word (which is jesus Christ) was sent us of God his father, that is, The mystery of our redemption very great and needful. to the end he might be manifested in the flesh, for our salvation. He meant then to declare how great the mystery of our redemption was, and what need we had of it, in saying, that we have not comprehended the brightness that was in us: as if he should say, It could nothing at all have profited us, to have the light that shineth in us, unless we had withal been redeemed, and that this word had executed and performed the love of God toward us, in repairing his image, The light of our own misery is a good mean to make us feel the mystery of our redemption. which was defaced in us through our sin, and wholly disfigured in the first man. Mark I say how Saint john mindeth to prepare us to know the effect of our redemption: and beside he meant also to show unto us, how that the word of God declareth itself in his creatures, in as much as all things are preserved by his strength and power. And withal he exhorteth us to know and confess, the graces that God hath bestowed upon us, more excellent in deed than upon other creatures, to the end we might magnify and praise him: The ends of our light and knowledge. moreover to know, that seeing he hath from the beginning imprinted his own lively image in us, and hath made us feel his power, it is good reason we should learn, to hold ourselves fast to this word, and to confess both generally and particularly, the good things that God hath done for mankind, to the end that the light which he hath plentifully communicated unto us, of his grace and goodness only, may not be quenched or put out through our malice, but that jesus Christ may in such sort dwell in the midst of us, that being guided and governed by the holy Ghost, we may have such access to the father, that he may at the length bring us into his heavenly glory. Thus I have handled these things as shortly as was possible for me, What men should look at in expounding the scripture. respecting always to touch the mark, whereat the Evangelist in this place aimeth: notwithstanding if there be any thing that hath been omitted because a man can not remember all, let every one speak thereof that, which God shall have given him in that behalf: and if there be any doubt, propound the matters, to the end that putting them out, they may be made clear and manifest, and that the Church of God may thereby be more and more edified, when things shall not remain in doubt, but shall be understood according to their true meaning, after that we shall have disputed and reasoned upon them, as is seemly, and according to God and godliness. A Sermon of the birth of our Lord jesus Christ. Luke. Cap. 2. 1 ANd it came to pass in those days, that there was a commandment from Augustus Caesar, that all the world should be taxed. 2 (This first taxing was made when Cyrenius was Governor of Syria,) 3 Therefore all went to be taxed, every man to his own City. 4 And joseph also went up from Galilee, out of a City called Nazareth into judea, unto the City of David, which is called Bethlehem, (because he was of the house and lineage of David) 5 To be taxed with Mary that was given him to wife, which was with child. 6 And so it fell out, that while they were there, the days were accomplished that she should be delivered. 7 And she brought forth her first begotten Son, & wrapped him in swaddling clothes, and laid him in a manger because there was no room for them in the Inn. 8 And there were in the same country shepherds, abiding in the field and keeping watch by night, because of their flock. 9 And lo, the Angel of the Lord came upon them, and the glory of the Lord shoane about them, and they were sore afraid. 10 Then the Angel said unto them be not afraid, for behold I bring you tidings of great joy that shall be to all people. 11 That is, that unto you is borne this day, in the City of David, a Saviour which is Christ the Lord. 12 And he shall be a sign to you, ye shall find the child swaddled and laid in a Manger. 13 And straightway there was with the Angel, a multitude of heavenly soldiers, praising God and saying. 14 Glory be to God in the high heavens, & peace in earth, and towards men good will. WE know (beloved in the Lord) that all our felicity joy, & peace, is this, even to be conjoined & knit together with the son of God, for as he is our head, so are we likewise his body, and do also receive from him our life, & health, and all whatsoever blessedness else. And beside, we see in very deed, how miserable our estate should be, if we can not to him, to be preserved under his protection. But by the way, we are never able to attain and reach so high (seeing we are scarcely able to crawl upon the ground) without he were already come near unto us by reason of his birth, who hath taken upon him our flesh, and is thereby become our brother. Neither could we at this present fly unto our Lord jesus Christ sitting at the right hand of God his father, 1. Tim. 2. 5. Isaiah. 7.14. Math. 1.23. in the glory of the heavens, without he had abased himself to become a mortal man, & his estate & condition to become also like unto ours. And here we may likewise see, why the name of man was given unto him, when as he is called the Mediator between God and man: and so by the self fame reason is called Immanuel, which is as much to say, as God with us. And therefore as often as we seek to be relieved and eased of our miseries by our Lord jesus Christ, and to make him our sure and undoubted defence, we must first of all, begin at his birth. Now, we are not only here taught that he was made man like unto us, but was also so despised, and made of so small account, as that he was scarcely taken to be named among the number of men. For he was as it were banished & denied all harbour and company, and was lodged in a Stable, and laid in Manger. Since then it is thus, let us here acknowledge that Gods of his goodness hath bountifully spread abroad his infinite treasures, when as he would in this sort abase, his dear Son for our sakes. And let us also acknowledge that our Lord jesus Christ hath so suffered for us, as that, so often as we seek him, we need never to go very far about, to find him, nor yet to unite ourselves truly unto him. For, for that cause was he contented to submit himself unto all shame and rebuke, insomuch, that all men as it were utterly forsook him. And therefore let us here learn also by the way, humbleness, and lowliness, if we mean that he should entertain us. For it is very good reason, that at the least there should be a conformity or an even agreement between the head and the members. Neither must we so despise ourselves as to make no reckoning of ourselves: for we shall by nature find such poverty and wants in ourselves, as that we shall have very good occasion altogether to abase ourselves. But let us acknowledge ourselves to be such as in deed we are to the end we might offer up ourselves in true humility unto our Lord jesus Christ, that he might acknowledge & allow us for his. We have moreover to note by the way, that in the history which Saint Luke here reciteth, that on the one side we are to learn, that the son of God made himself of no reputation, for our salvation: and yet on the other side, notwithstanding that he ceased not to be a sure and undoubted testimony, that he was the Redeemer of the world, promised from the beginning: neither took he upon him our nature, because he was not able to defend and preserve his heavenly Majesty. Both which are here set down unto us: for our Lord jesus Christ was laid in a Manger, as one clean forsaken of the world, and in extreme poverty, without honour, without reputation, and as one subject to all bondage and slavery: and yet did the Angels in heaven magnify him, doing him all homage and reverence. And here in the first place, an Angel brought tidings of his birth: but he was soon after accompanied with an whole army, who were all present and appeared, as witnesses sent from God, to show, that although our Lord jesus Christ was so abased, for our salvation, yet was he for all that the King of the whole world, and had all things under his power and rule. And beside, the place of Bethlehem yielded a good proof that it was even he that was promised from the beginning. For the Prophet Micheah, Micheah. 5.2 had so prophesied of him, where it is said, And thou Bethlehem, although thou be of no great reputation, like unto a village which maketh no great show, neither very well inhabited, yet out of thee shall he, come forth unto me, who shall be the ruler of my people: whose going forth, have been from everlasting. And here we see, that our Lord jesus Christ hath not spared himself, to the end we might have ready passage unto him, & not doubt but that he will receive us as his own body, seeing he would not only become a mortal man, clothed with our nature, but also become like unto a poor worm of the earth, void of all felicity. And therefore, let us not doubt how miserable soever we be, but that he will take us always for his members. Howbeit on the other side, we see him marked as it were by the hand of God, to the end he should be willingly received, as the man, from whom we must look for our salvation, & by whom we are received into the kingdom of God, from which we were before banished. For we see a divine or heavenly power & majesty to be in him, because the Angels took him as it were for their superior & sovereign king: neither must we doubt that when we are under his protection, that he hath wherewithal to defend & preserve us. Howbeit, let us know this by the way, that although he hath so abased himself, yet that it is no whit derogatory from his divine power, neither yet any hindrance to us, from being safe & sure under his government. Here, therefore we see the sum & effect of this history: which is, that in the first place we might acknowledge the son of God, even our mediator, to be linked unto us with such a bond, as that we should not doubt, but that we are always partakers, both of his life, & also of his riches. And in the mean while, let us likewise acknowledge, that he brought with himself to us, whatsoever was requisite for our salvation. For (as we have already said) he was not made of so vile reputation, but that he always kept with him his heavenly power & majesty: and although the world accounted him to be of no credit, yet nevertheless, he was always not only the enheritor of this world (because he is head of the Church) but also very God for ever. Moreover let us learn of them who are here appointed to be our masters & guides, how to come to our lord jesus Christ. In very deed, the wise men of this world, so swell with pride & presumption, as that they will scarcely vouchsafe to be taught of simple men, and of shepherds of the field: and yet all the wisdom we have, is to learn of these shepherds (of whom we have here spoken) to come unto our Lord jesus Christ. For if our heads were fraught with all the knowledge in the world, to what end served it if we had not life, to wit, him, in whom, as Saint Paul sayeth, Colos. 2.3. all the treasures of the world lie hid. here we see therefore at which end we must begin: which is, That it is not hurtful unto us to follow their steps, who have showed us the way to come unto our Lord jesus Christ. Now God hath not done this honour unto the mighty men of this world, neither to the wise, nor to the rich, either yet to the noble: but hath chosen very shepherds for the purpose. And since it is so, let us follow the order there set down. Matth. 2. 1. It is very true that the wise men came from the East to do homage unto our Lord jesus Christ but it so fell out, that the shepherds first began, to the end all pride and presumption might be cut of, and that he who would be taken for a Christian, might be as it were a fool here in this world. Wherefore, let not foolish arrogancy so carry us away, 1. Cor. 3.18. as to judge of the wonderful secrets of God, after our own fantasies, but simply worship them. Moreover, let us consider of the faith of these shepherds, and then we shall think it no hard thing to follow them: For, they came to worship the Redeemer of the world: but in what case found they him? Forsooth they found him lodged in a Manger, and swaddled in poor and simple swaddling clouts, according to the sign which the Angel had given them. Now, this strange sight seem to abash them, yea, and to make them go back, and not to acknowledge jesus Christ to be a Saviour. For the Scribes, and doctors of the jews thought in very deed, that the Redeemer which was promised, should come with great pomp, and bring all the world under his subjection, and be in such wonderful prosperity, as that they should have the world at will, & get all the substance & riches of the earth into their possession. And thus we see, that the messsage which was told them that they should find him in a Stable swaddled in blankets, was such a stumbling block unto these poor men, as was able to have broken the very hearts of them, and make them to be of that mind, never to come near our Lord jesus Christ, but rather altogether to fly his company. Now, we see that this was the sign which was given of the Redeemer, that he was laid in a Manger, as one not worthy the company and fellowship of men. And yet would not all this withdraw their minds from the visiting of him. Their coming then was for this cause, to acknowledge him to be as it were the Lord, confessing the God had compassion of them, and would in the end accomplish and fulfil the promise which he had made them from the beginning, and so confirmed themselves thereof by this spectacle. Seeing then these shepherds had so great faith, that it strove against all whatsoever might pull them back from coming unto our Lord jesus Christ, we shallbe worthy double blame, and without all excuse, except we learn and take forth this lesson in their school: and make not the birth of our Lord jesus Christ (although there appeared noworldly dignity, pomp or nobleness therein) a stumbling block to stay, or withdraw us from the right way, to come to submit ourselves unto him as unto our siege king, and unto him, unto whom all power and dominion is given both in heaven and earth. And surely this is an admonition very needful for us: for as I have already said, The doctrine of the Gospel is a very stumbling block to all proud and foolish men, and to such as think themselves wise, we see also that many fantastical fellows spurn against whatsoever is contrary to their own minds. On the other side, there were many mockers & skorners, who were never touched with any feeling of their sins: and because they are profane people, who never think to come to an account, and know not any other better life than this which they see here below, they think it therefore mere foolishness so to follow the son of God, and to be acquainted with him. And the more we see this, so much the more ought this advertisement to strengthen us, to wit, that the son of God loseth not a jot of his majesty and glory, neither is any whit lessened, because he hath abased himself for our salvation: but we ought rather to wonder at it, knowing his inestimable goodness & love towards us. We see then how we must put this doctrine in practice, which is, we must not cease to come unto our Lord jesus Christ, although we find not at his hands at the first chop, the thing which our flesh, or natural affection, desireth. And although at his birth he was swaddled up in clouts, and laid in a Manger, yet let us know & be fully resolved that he was notwithstanding a Mediator to draw us unto his father, to open the kingdom of heaven for us, whereout we were utterly reclosed. And although even at this day, he reigneth not gloriously, and his Church despised, yet remaineth there such a plainness in his word, as the mighty even of this world reject: howebeeit let not us for all that cease to hold ourselves unto him continually, and submit ourselves under his dominion, in true obedience of Faith. As for example, when any man preacheth, it is not the thing that greatly draweth us according to our custom. We hear a man speak, and what is that? It is of no great dignity and credit: and beside, in effect, there is nothing but the word: on the other side, in that which is preached by the Gospel, there are many things which seem to us to be against all reason, if we should judge thereof after our own minds. Let us therefore understand that we shall never submit ourselves unto the thing which God showeth and declareth unto us, except we humble ourselves in the first place. And for a confirmation which he hath added us, unto his word, we have the Sacraments. And will one drop of water suffice to assure us of remission of our sins, and that God hath adopted us for his children, and that although we be frail, shall we notwithstanding be clothed with his heavenly glory, which never shall decay? Is it possible for us to take a pawn and pledge of so notable and great things, in so small a deal of water? May a piece of bread, and a little Wine in the Supper of the Lord suffice to assure us that God alloweth us for his children, that we live in jesus Christ, and no separation between us? For this might seem rather to be a matter of nothing, to see such Ceremonies wherein is no great glory and pomp. So then, we somewhat better see, this thing which is beer spoken by the Ministers, belongeth to us, and that we have to make our profit thereof at this day: to wit, let not us cease to draw near unto our Lord jesus Christ, and assure ourselves that he it is in whom we must find all goodness, and all joy and glory, although it seemeth, that he is yet as it were in the Stable, in the Manger, and in his swaddling clothes: to wit, that there are many things which are able to make us become dissolute or wanton, or at the least blear our eyes, that we shall not be able to perceive the heavenly glory which GOD his Father hath given him: I say in the same human nature, which he took upon us. For in as much as he is GOD, he hath all thing of himself (as it is said in the seventeenth Chapter of Saint john) but in that he is man, whatsoever he bringeth us, he hath received of free gift, john. 17. that we might draw out of his fullness, john. 1.16. and find in him whatsoever is to be desired, and so rest & content ourselves in him alone. Moreover, let us here note, that the holy Ghost meaneth to assure us, that we following the Ministers who are here appointed for masters and guides, ought not to fear falling away: for seeing, the shepherds had none other sign but the Stable and a Manger, we may say: Behold a sort of simple idiots, who are foolishly, and without any reason, made to believe, that this was the Redeemer of the world: and yet this would be too too easy a matter for us to do. And therefore we might stand in doubt: but on the other side, the shepherds were confirmed very certainly that he was the Son of God, even he that lay so in the Manger: to wit, when the Angel appeared unto them, and after they had heard this song which Saint Luke setteth down, where all the kingdom of heaven bear witness of our Lord jesus Christ, that he had all power over the creatures both of heaven and earth. Let us therefore learn to receive (in the assurance of the faith of jesus Christ) whatsoever is here set before us. For this is certain and sure that God meaneth to convince all those, of unthankfulness, who at this day vouchsafe not to worship his only Son, seeing he sent such a multitude of Angels to declare that he was the promised Redeemer. We then have a trim way to flatter ourselves in our incredulity, as we see a number of blockish people do: who make no reckoning of whatsoever is written in the Gospel. There are also certain scorners of God so senseless, as, that whatsoever is preached, is to them all one, for they account of it no better then of the telling of fables. Now, as many as submit not themselves to the worship of our Lord jesus Christ, are to be condemned of most obstinate and devilish rebellion. And because there are many faithless people, an infinite number of the Angels of heaven shall bear witness against them: for they are the Ministers of the truth of God. Let all the wicked therefore, and as many as lie powdered and seasoned in their sins and corruptions, smooth, and harden themselves as much as they will in their infidelity, and they are sure of this, that they have over many sufficient witnesses to ratify and confirm their condemnation. For the Angels in heaven appeared, to the end we should not be excused, when as we will not receive jesus Christ for our sovereign King, and submit ourselves unto his majesty. And therefore by the way, Let us for our part note, that God procured our salvation, when as he sent such a multitude of Angels, that we might come to our Lord jesus Christ with a cheerful mind, without any more disputing, or doubting. But be fully resolved, that we shall find in him, whatsoever is wanting in us, and that he will have wherewith to supply all our poverties and miseries: And to be short, That it is even he, by whom God meant to communicate himself unto us. And will we then seek for our life, any other were then in God? Now, Coloss. 2.9. all the fullness of the Godhead is in our Lord jesus Christ. And therefore when we have such a testimony, it is as much as if God stretched forth his arms, to make us feel his inestimable goodness, and only to show, that when we have faith in jesus Christ (I mean no hypocritical faith) we might fully rest on him, and considering that we must hold all of him, we shall then be partakers of all his benefits, which we want, and hunger after. Moreover, although we see not at this day the Angels, who for that time only appeared, yet is this testimony registered, that it might be authentical. For the holy Ghost hath spoken it by the mouth of Saint Luke. Wherefore, let us be contented that we have such a testimony from God, as telleth us that the Angels have borne witness of the birth of our Lord jesus Christ, that we knowing that he was made man, yea, & that of no estimation, for our sakes, might have an earnest desire to attain unto the kingdom of heaven, to the end to cleave unto him in the true unity of faith▪ We are after a while to consider also of the place of his birth, to wit, of Bethlehem. Which thing is no small nor light confirmation, when as we see the Son of God to be borne, which the Prophet so long time before had foretold. For if joseph and Marie had had their house in Bethlehem, and remained there, it had been no strange case, if she had been there delivered, and jesus Christ to have been borne in the same place: But the thing which at this day should have served our purpose, had been very greatly darkened: for it had not been known that the Prophet had not said without cause, And thou Bethlehem, although at this day thou be of no great reputation, like unto a village which maketh no great show, yet shalt thou bring forth him, who shall be the ruler of my people. But when joseph and Mary abode in Nazareth, and came unto the Town of Bethlehem at the very time when she was upon the point of her deliverance, and jesus Christ borne, who seethe not but that the hand of GOD guided all this gear? And therefore it can not be but that men must be willingly and wickedly blind, when as they will not acknowledge here the handy work of God, who hath set a mark of his only Son, that he might without all doubt be received, as the promised Messiah. In very deed there was good occasion that made joseph to come unto Bethlehem, and that was the public Edict of the Roman Emperor: but to bring a woman thither great with child, and upon the point of her deliverance, surely this was not any man his deed, but the handy work of God. And again we see that GOD useth strange kind of dealing for the accomplishing of his will. For what imported this Edict of Caesar's, but a tyrannical subjection for the taxing of the people of the jews, and a laying of a tribute of every man at that time, which was a signification that they should not look for any more liberty: jesus Christ was promised to deliver the jews and all the faithful from the subjection of Satan, and from all tyranny: and it seemed that this Edict was made to close up the gate, that GOD should never accomplish the thing that he had promised to his people: and yet this was the means to perform it. For when joseph and Mary came like poor souls to serve a Tyrant, a pagan, and an Infidel, we see the Prophecy prove true, that jesus was borne in Bethlehem. And GOD himself (as I have already said) giveth here a full certainty unto all his, not to doubt of the birth of our Lord jesus Christ. And here we see how we must apply the instruction of these things which are here recited unto ourselves. For it was not the meaning of S. Luke, or rather of the holy Ghost who spoke by his mouth, simply to describe unto us an history of that which came to pass: But hath on the one side laid forth unto us, that GOD spared not his only Son for us: and beside on the other side, that he brought an undoubted testimony with him that he was the redeemer of the world, and that he might be so received. Let us now consider with ourselves to make our profit by this history, so that we may agree with the song of Angels in glorifying of God, and receive also that which it affordeth us for the gladding of our souls. In the first place, The Angel (who brought the message unto the shepherds) said, Be not afraid, for behold, I bring you tidings of great joy. And beside, this was the common testimony of all the multitude of the Heavenly Soldiers, which GOD had sent, And peace in earth to men. And thus we see what it is that we must hold fast in the first place, which is, we must seek all our joy in jesus Christ. For to say the truth, when as we are full of delights and voluptuousness, it is without question, we will bathe ourselves in all pleasures: and yet if we be not too too drowsy, yea altogether blockish, our consciences will never be quiet, but be tormented without end and measure: For this worm (whereof the Scripture speaketh) will gnaw us, our sins will check us, and we shall feel that God of very right, is utterly against us, and our professed enemy. And therefore cursed are all the joys of the world, because they shall be turned into gnashing of teeth, until such time as we are an atonement with God. Cursed then are all joys, all honours, and all things else that are to be desired, until we feel God's mercy upon us: and when we are thus reconciled unto him, we may not only rejoice with an earthly joy, but with that joy which is namely promised in the holy Ghost, to the end we might look for the same in him. Now, peace and joy are things which cannot be separated: For how can it be that we should have any thing wherein to joy, when as we see ourselves compassed about with so many miseries. And beside, when we see ourselves cursed in Adam, The children of wrath, and God being our judge, armed to execute vengeance to the throwing of us down into the bottomless depth, what joy is it possible for us to conceive, who stand in such a desperate estate? And surely when we think hereon, It cannot be that we should be only tormented with unquiet minds, but also be oppressed with the horror of Hell fire, which surpasseth all the griefs of this world: except surely the Devil hath bewitched us: as many we see which cease not herein to make themselves merry, although they be at open defiance even with God himself. But if we had but one drop of feeling within us, without doubt we should always live in torment, until such time as we find God to show himself merciful unto us. And therefore this peace must go before, that we are fully assured that God alloweth us for his children and that because he imputeth not our sins unto us. Now, are we in this sort at peace with God? And if we be so, then surely we have wherefore to rejoice: yea even with God, according to that which I have already touched. For the very Infidels have a certain kind of peace (that is to say, They are so senseless, as that they make no reckoning of the judgement of God yea they are even angry with him) but it is not with God. For they never are at peace and rest, without it be when they forget both God, & themselves, & become altogether brutish, howbeit S. Paul exhorteth us to be at peace with God: Rom. 5.2. that is to say, to look unto him & search how we may be at peace, that is, we drawing near unto him, are certain & sure of his love, But how shall this be done? forsooth even by the forgiveness of our sins, through the love which he beareth us in our Lord jesus Christ. Let us here now note, that the peace which the Angels of heaven preached at this time, brought this joy, whereof the first Angel made mention, saying, Behold, I bring you tidings of great joy, that is, The salvation which you have in jesus Christ. For he is called our peace: and this title declareth unto us, that we should be altogether separated from God, without he received us, by the means of his only son. Moreover, hereon we have also wherefore to glory, when God alloweth us for his children, and giveth us leave to claim him with open mouth as our father, to come freely unto him, and in him to have our refuge Let us hereupon gather by the way, that God hath so appointed his Gospel to be preached by the mouth of men, as yet notwithstanding the Angels have gone before them and lead them the way. True it is, that at this day the Church must be taught by the mean of mortal creatures But how ever it is, this is no strange thing that we bring, but do only recite the preaching of the Angels of heaven: and that of no small number neither, but of an infinite multitude, and of an huge army. Moreover, we cannot but needs be inflamed to magnify our God, whenas we are thoroughly certified of his goodness. See now why these two things are joined together, that the Angels exhort all the world to glorify GOD, it is because he gave such a peace upon the earth, we enjoy therefore the benefit which God hath largely bestowed upon us by the mean of our Lord jesus Christ his only son. And he hath taken the possession of this peace, to the end our praises might be heard to the heavens, & pierce the clouds and that all the world might resound this song. The Lord be blessed and magnified for ever. Hereupon we are to gather, that our mouths must always be stopped, and that we can never praise God, until such time as he hath caused us to feel his great goodness. For to say truly, how is it possible for miserable sinners to bless and magnify the name of God, so long as they have that trouble of conscience, that they know not whether God loveth or hateth them? But contrariwise, their mouths, by reason of their griefs, must needs be fast closed up, so that they are not once able to open their lips. And therefore must GOD let us so understand in very good earnest the love he beareth us, as that we may be fully assured, that he is always our Father: and then shall we have wherefore to bless his name. But as we cannot possibly, in truth praise God, until such time as he hath declared unto us his bounty, even so let us also learn not to have a dead and idle faith: but when we see that he hath bountifully bestowed upon us the great treasures of his mercy: let our mouth then do his office in stirring up itself to bless his name, and let our whole life also answer the same. For this is the very right sign, Every of us must conscecrate himself to the true service & worship of God, because we knowing, that he hath so dearly bought us, aught by good reason to bestow all our thoughts & deeds in the blessing & magnifying of his most holy & glorious name. And that when we acknowledge ourselves to be in very deed his, we might understand that it proceedeth of his free mercy and goodness, that it hath so pleased him to accept us unto himself. And therefore this saying is not set down without cause, That peace is granted to men: not for any desert, or for that we have purchased the same, but because it pleased God. For the speech, which Saint Luke useth, importeth this much, that we must seek after none other reason why our Lord jesus Christ appeared to us: but because that God had compassion of our miseries: as it is also said in john, That God so loved the world, john. 3.16. as that he spared not to deliver his only begotten Son to death for us. And therefore let us after this manner come unto our Lord jesus Christ: to wit, that the message which is here published unto us by the Angels, might be a burning Lantern to show us the way, & faith to be our guide, so that we might understand that he is now God in us, because he is God with us. For (as I have already said) he is declared to be our God with us, when as he meant to dwell in our human nature, as in his temple: But he is now God in us. That is to say, we feel him conjoined to us in far greater power, then when he showed and declared himself a mortal man. Yea, for he is now both God and man in us. For, first he quickeneth us by the power of his holy spirit: and he is beside, man in us, because he maketh us partakers of the Sacrifice which he offered up for our salvation: and declareth unto us that it was not without cause that he said, that his flesh was meat indeed, and his blood, drink in deed. And therefore we see why the holy Table is made ready for us, to wit, to the end that we knowing our Lord jesus to be descended here below, john. 6.35. and utterly abased, yet that he is not for all that separated from us, although he be ascended into the heavens in glory and majesty. But rather upon this condition that we might be partakers of his body and blood. And why so? For we know that his righteousness and obedience was the satisfaction for our sins, and hath appeased the wrath of God, through the Sacrifice which he offered of his body and blood in the same human nature which he took upon us. Since then it is so, let not us doubt when jesus Christ biddeth us to this Table, although we can perceive nothing else but bread & wine, but that he verily dwelleth in us, and we so surely knit unto him, that there is nothing which is his, but he will communicate the same to us. Let us therefore (I say) acknowledge this, to the end we might know to make our profit of this Sacrament which he himself hath established: and let us understand, that so often as we receive the same, that he might very well have delivered us by some other mean from the bottomless pit of Condemnation, wherein we were if it had pleased him: but that his meaning was to grant us more assurance of the love he bear us, when as we have jesus Christ for a pawn, because we might seek after our salvation in him: and acknowledge that we are no manner of way whatsoever, able to rejoice, until such time as he be given us as it were amongst us, and be so near us, as that by his means we might be brought to the kingdom of heaven, whereof we were deprived by reason of our sins. And thus we see that jesus Christ must be the ready way for our salvation, if ever we intent to come unto God, & desire to have a true spiritual joy, and a spiritual contentation and quietness: and if we also desire to be armed against all the temptations, wherewith Satan is able to attempt us. But and if we will be partakers of this holy table, let us consider well with ourselves, & in the first place acknowledge our miseries, and be displeased, and utterly ashamed of them. Moreover, let us acknowledge and confess, that God meant to assuage all our sorrows & griefs, when as he so liberally showed himself in his only begotten Son, and would have us fully and wholly joy in him. And although we be subject to many miseries in this world, and are besieged with enemies like unto ravening wolves, so that the devil ceaseth not to make a pray of us, and the Infidels bark at us like mastyfe curs: although (I say) we be on every side troubled and threatened: and although we must abide many griefs: Philip. 4.7. yet let us hold this for a most sure ground, that we shall have always peace in our God: and let us beseech him, that he will make us feel it by his holy spirit, because it is a thing that surpasseth all man's reason (as we have already touched of S. Paul) and learn to be so contented with our Lord jesus Christ, and with the spiritual benefits whereof we are partakers, as that we may patiently abide all the afflictions and miseries of this world. And beside, let us beseech him that we take it not in evil part to be contemned, and on every side troubled, to be short, to be put too all reproach and shame, so that jesus Christ be with us, and blesseth all our miseries and afflictions, and that we bring forth such fruit thereby, as that it may be known, that in the midst of all our miseries we desire nothing else but the glofiing of our God. And where the worldlings triumph to their shame and confusion, because all their joy is too strive against GOD, Let our true joy be too serve him in all fear and humility, and yield ourselves wholly to his obedience. And here we see the way by which we must make our profit upon this doctrine. Let us now fall down before the Majesty of our good GOD, and acknowledge our faults, beseeching him too make us more and more to feel them: that hereby we may learn to submit ourselves unto our Lord jesus Christ: knowing that if we be separated from him, all our whole life, and whatsoever benefits else we receive from GOD, shall turn to our most grievous condemnation. And that we may feel his death and passion to be communicated unto us, and be taken for the members of his body, to the end the afflictions which we shall abide here in this world, may be so many helps and furtherances unto salvation. So that we may all say, O most Mighty GOD, and Heavenly Father. etc. The first Sermon of the passion of our Lord jesus Christ. Math Cap. xxvi. 36 Then went jesus with them into a place called Gethsemane, and said unto his Disciples, Sat ye here, while I go, and pray yonder. 37 And he took Peter, and the two Sons of Zebedeus, and began to wax sorrowful, and grievously troubled. 38 Then said jesus unto them, my Soul is very heavy, even unto the death, tarry ye here, and watch with me. 39 So he went a little farther, and fell on his face, and prayed, saying, O, my Father, if it be possible, Let this cup pass from me: Nevertheless, not as I will, but as thou wilt. WHen any thing is spoken, which concerneth our salvation, The scripture setteth before us three ends. The one is, That we might know the inestimable love, which GOD beareth us, to the end we might glorify him therefore, as he is worthy. The second, That we should abhor our sins, as we ought, and to be truly ashamed to humble ourselves before the Majesty of our God. The third, that we might in such sort esteem of our salvation, as that it might make us forsake the world, and whatsoever thing else belongeth unto this transitory life, and to be in love with this inheritance, which was so dearly purchased for us. And here we see whereon we must cast our eyes, and bestow all our senses, when it is told us, that the Son of GOD hath redeemed us from everlasting death, and purchased for us everlasting life. We must therefore in the first place learn, to render unto God the praise due unto him. Now, to say truly, he might, if he had pleased) have delivered us from the bottomless depths of death after an other sort: But his good will was, largely to bestow and power upon us the treasures of his infinite goodness, when as he spared not his only son. And our Lord jesus would herein give us an excellent pawn of his wonderful care towards us, when as he offered himself willingly to death. For we shall never be touched to the quick, nor inflamed to praise our God, without we on the other side do examine our estate, and be as it were thrown down into the bottomless pit of hell, knowing what a thing it is to have provoke his wrath, and to become our mortal enemy, having him as a terrible and fearful judge: so that it were a great deal better, that heaven and earth, and all the creatures had conspired against us, then that we should once come near his Majesty, so long as he is against us. Wherefore it is very meet that sinners should be wounded with the feeling and conceiving of their sins, that they might know themselves to be most miserable, and fear their estate, to the end they might thereby know how greatly they are beholden and bound unto God, in that he hath compassion upon them, and seeing them in a desperate case, hath very good will to help them, without regard of any their worthiness, but only for their miseries sake. And so also is it (as we have already said) because we are too too much entangled here below, and when as God calleth us unto him, our minds and affections, so keep us back, as that we had need to make much of the heavenly life, as it is worthy, and know with how dear a price it was purchased for us. And here we see why it is told us, that our Lord jesus Christ did not only mean to suffer death, and offered himself a Sacrifice to appease the the wrath of God his Father, but also, to the end, that he might truly and indeed be our pledge, he refused not to abide the anguishes and griefs, which were prepared for all such as in conscience are touched, and feel themselves guilty of everlasting death and condemnation before God. Let us then hear rightly note that the Son of God, was not contented to offer up his flesh and blood and yield himself unto death, but would withal, appear before the judgement seat of GOD, in the name and person of all sinners, ready, there to be condemned: and that because he bear our burden. And therefore we must not be ashamed, seeing the son of God hath submitted himself to such an infirmity. Neither was it without cause that Saint Paul exhorteth us, not to be ashamed of the preaching of the Cross, albeit it be to some foolishness, and an offence to many. For, the more that our Lord jesus Christ was humbled, we see thereby that the offences for the which we were in arrearages and behind with God, could not be abolished, without great extremity. And in deed, we know that he was made weak, that we might be made strong by his power, and beside, he would abide all our sufferings, sin excepted, to the end he might be ready at this day to help us. For if he had not felt in his own person the fears, doubts, and torments, which we endure, he would not be so inclined to be merciful unto us as he is. We say, that he who knoweth not what hunger and thirst meaneth, will never be stirred up to have compassion upon those that feel it, because they have always taken their ease, and lived in pleasure. Now it is true, that although God in his own nature suffereth not any of our passions, yet ceaseth he not for all that to be courteous unto us: but that is because he is the fountain of all goodness and mercy. Nevertheless, to the end we might be assured that our Lord jesus Christ knoweth our weakness to help it, & that we might come the boldlier unto him, & have a more familiar access. The apostle saith, Hebr. 2.10. that he would for the same cause be tempted even as we are. So then, we have to observe in this text which we have read, that when our Lord jesus was come into this village of Gethsamene, & namely, into the Mount Olivet, it was to offer himself willingly to death. And herein, his will was to be discharged of the office & charge that was committed unto him. For why clothed he himself with our flesh & nature, without it were to repair all our rebellions through his obedience, to the end to purchase us full & perfect righteousness before God his Father? And therefore offered he himself to death, because we might not be reconciled by any other mean, neither yet appease the wrath of God, provoked by sin, but by this only obedience. Thus we see why the Son of God came freely unto the place, where he knew that judas should find him. And let us know that it so fell out, because our father Adam through his transgression, had thrown us all down headlong into the bottomless depth, that the son of God who had power over all creatures, might be subject, and take upon him the state of a servant: as he is likewise called the servant of God, & of all his. See also why S. Paul, Isaiah. 42.1. in showing us how we must stay ourselves when we call upon God with full assurance, & be heard as his children, saith that we are reputed righteous through the obedience of our Lord jesus Christ. Rom. 5.19. For this is as it were a cloak to cover all our sins & offences: so that the thing that might hinder us for the obtaining of grace, might not come into a reckoning before God. But we on the contrary part see, that the price of our redemption cost very dear, when as our Lord jesus Christ was so tormented that he abode the very terror & fear of death: insomuch that he sweat drops of blood, & was as it were like one besides himself, desiring if it were possible that he might escape that distress. And therefore since we see it to be thus, it is good for us to come to the acknowledging of our sins. For, it is no time for us to rock ourselves here a sleep through flattery, when we see the Son of God plunged in this extremity, as though he were in the bottomless depths. Now if this only came to pass unto a just man, than ought we to be touched, insomuch as it fell out that a poor innocent suffered for our ransom, which thing came to pass to the Son of God. But behold how the fountain of life, hath submitted himself unto death: and he which upholdeth all the world by his power, is now become weak: and he who hath delivered the creatures from all fear, hath sustained so wonderful horror. Wherefore, when this is told us, it can not be but that every of us must needs be most blockish, if we enter not every man-into himself, and being touched with his faults and iniquities, is not ashamed before God, and so sigh and groan: and namely, by this mean to be brought unto God with true repentance. Now it is impossible for us, rightly to convert unto God, without we condemn ourselves, and conceive both the very terror and grief of the curse which is prepared for us, until such time, as we be brought again into favour with God. But because we may the better conceive of the whole matter, it is said, that our Lord jesus took only three of his Disciples, & left the rest of the company a good way of: neither had he them through with him, but prayed unto God his father secretly. Wherefore, when we see this, we are to note, that our Lord jesus had no companion when he offered him self an oblation for us: But finished whatsoever was requisite for our salvation. And namely, it is yet better declared unto us, when as the Disciples slept, & could not be keptwake, although they had been so oftentimes before warned, that the hour drew near wherein our Lord jesus must suffer for the redemption of mankind, & had exhorted them by the space of three hours, declaring unto them continually without ceasing, that his death approached. Yet notwithstanding all this, they slept still. Wherein is showed unto us, as in a lively picture, that it was meet that the son of God should take upon him all our burdens: neither was it fit that he should look for any other. And it was to none other end, but that we should take up ourselves for straying, as we see the miserable Infidels do, who can not be contented to stay themselves upon our Lord jesus Christ, but imagine that they must have Patrons, & Advocates, as if there were many Redéemers. For we see namely, the blasphemies which reign in that cursed papacy, that the merits of Saints must serve to help the death and passion of our Lord jesus Christ, that by the same we might be freed & discharged towards God For although (say they) there was a general forgiveness for the fault of original sin, and of actual sins, yet must they be mingled together: and the blood of jesus Christ is not sufficient except the Martyrs, had over and beside, merited: and therefore we must also have recourse thither, to the end God might be merciful unto us. Now, when the Devil hath after this manner overune the whole world, so much the more ought we to beware, that we hold us fast unto our Lord jesus Christ, & know that it is in him alone that we must find all perfection of salvation. And see why it is namely said in the Prophet Isaiah, That God wondered, Isaiah. 63.5. when he see that there was none on the other side to uphold. It is very true that God right well knew, that he alone must make our salvation perfect: But it was to the end that we might be ashamed, and not be deceived with hypocrisy, as if we brought nothing with us for the helping of the forgiveness of our sins, & for the cause of God to receive us into his love and favour: so that, we might not run hither & thither to find out Mediators. And therefore, for the cutting off, of all this gear, it is said that God holp himself with his own arm, and ended all by his justice, without any companion. Now this is declared unto us even as it were before our eyes, when it is said, that three of the chief of all the Disciples, slept like miserable beasts: in whom was nothing else but beastly blockishness: which thing was as it were a Monster against nature. to see them sleep in such extremity. And to the end we might withdraw our confidence from all Creatures, and shut it wholly up in our Lord jesus Christ, see why it is said, That he went forward to the combat. Moreover, in that he went to God his father, he showeth us the remedy for the easing of all our griefs, for the mytigating of our sorrows, and even for the raising of ourselves up again, when as we shall be as it were clean thrown down. For if we be grieved and vexed, we know that God is not in vain named the Father of Consolation. 2. Cor. 2.3. Again, if we be separated from him, where must we find power and strength but in him? But by the way, we see that he would in no wise let his business be undone. Let us then here behold the Son of GOD, who, when we are in sorrow and anguish guideth us by his example unto the true refuge, But let us also note what form of prayer he useth, O my Father, if it be possible, Let this cup pass from me, or this drink: For this is spoken by way of similitude, when he speaketh of a Cruse, Glass, or a Cup? Because the Scripture calleth afflictions, bitter drinks, to the end we might know that nothing cometh by chance: But that God as an householder distributeth to every man as pleaseth him. For like as a Father will give unto every of his children his portion, or a Master to his servants, Even so doth God show that he scourgeth and afflicteth them with his own hand: And likewise when we have any benefits, it cometh of his free goodness, and giveth us as much of them as he thinketh to be good for us. And after this common manner it is, that our Lord jesus saith that death is to him so bitter drink, & would gladly have it to pass from him, yea If it were possible, In very deed, about this, might many questions be moved: For it should seem at the first sight, that jesus Christ had forgotten our salvation, or rather in flying from the light, meant to leave us in destruction, by reason of the fear that he had conceived. Now, this will never agree with that which we have said: & especially, the love which he hath showed us should be greatly darkened. But we need not to enter into such subtle disputations: Because we know that a passion, oftentimes so taketh away the mind of a man, as that he thinketh not either of one thing or of an other: But being vexed with the present grief, he there casteth himself, without having any other regard for the upholding of himself. Wherefore, when our minds are thus ravished, we cannot say that the rest is clean blotted out of our hearts, and that we have no affection. As for example, A man that considereth of some affliction of the Church, namely, of a particular affliction, he will pray unto GOD as if the rest of the world were nothing to him. Now, is it therefore for us to say, that this is an unkind man, and hath no care of his brethren, who have as great néde also to be prayed for? No: But it is because that this affection hath taken such a mighty possession in him, as that the rest of his affection, is as it were separated for a time. We read, that Moses prayed to be blotted out of the Book of life: Now, if we would cull the greater from the less, Exod. 32.32. we would say that Moses blasphemed against GOD, because he spoke, as if GOD had been changeable. For they whom GOD hath ordained to everlasting life, can never perish: And therefore it seemeth that Moses striveth here with GOD, and that he will do as we do, who change our council and determinations. And beside, how honoured he GOD when as he knew himself to be of the number of the chosen, and knew that God had marked him even from his childhood to commit so notable a charge unto him, as to be the Leader of his people, and yet desired to be razed and cut of from GOD? And whither then was this gone? now, a man might make many arguments: But the solution is easy, For Moses having so fervent a zeal for the salvation of the people, and seeing beside, the horrible threat which God had pronounced by his own mouth, forgot himself for a minute of time, and desired nothing else but the help of the people. Let us then see how our Lord jesus Christ behaved himself. For if it was meet that he should suffer an hundredth deaths, yea a Myllion, without doubt he was prepared for that purpose before: Howbeit, such was his will, not for himself, but for us, to abide the anguishes which plunged him into it as we see. And thus much for this point. Now for the second, If it be asked, how our Lord jesus Christ, who is said to be altogether righteous, the Lamb without spot, and the very rule and glass of all righteousness, holiness, and perfection, could will, contrary to God his will. This is the answer, that God is the whole perfection of righteousness and judgement. For although the Angels are conformable to the will of God, and wholly obedient unto him, yet is their will separate: For, because they are creatures, they may have affections which appertain not to God. But as for us who are compassed about with this lump of sin, we are so blockish as that we are very far from the will of God: for our desires exceed, yea and are oftentimes very manifestly Rebellious. But if we consider of man as he was in his pureness, to wit, without this corruption of sin, yet without doubt his affections shall come nothing nigh unto Gods, and yet not be corrupt. As if Adam were not thus perverted as he is, but had continued in the same estate, wherein he was created, yet had he abidden heat and cold, and might have suffered cares, and fears, and such other like. And such a one we see was our Lord jesus Christ. For we know that his affections were without spot or blot, and they all were squared unto the obedience of God, but yet (because he had taken our nature upon him) he was subject to fear and to this terror whereof we even now spoke, and unto cares and such like. We cannot see this in us, no more then in pudly water a man can judge of anything. And thus we see how these earthly affections cause us to float from one side to an other, and so toss us, as that God had need to uphold us: But the affections which we that are descended of Adam have, are like unto clay exceedingly tempered with infection, so that we cannot see what this passion of our Lord jesus Christ was, if we measure it as we are men. For when we do any thing to a good end, & our affection of itself is just, and allowed of God, yet shall we continually fail therein. For is not this a good and holy thing, for a father to love his children? And yet for all that, this is sin in us: because there is not that order and moderation that is required in the same: for amongst all the virtues which we may have, GOD maketh us to see that there are vices in them, to the end our pride might the better be abated, and we might always have occasion to cast down our heads, and be ashamed, seeing our very goodness is corrupted through sin which dwelleth in us, and wherewith we are filled, and full fraught. Moreover, as for our Lord jesus Christ (as I have already said) it is not for us to marvel (forasmuch as he was man) although his will differed from the will of God his Father: But yet we must not hereby judge that there was any sin and transgression in him. And (as we have before said) we herein especially see, the inestimable love he bear us, whenas he so greatly feared death, that yet of his own good will he submitted himself thereto. And beside, when as he neither withstood it, nor yet gainsaid the supping up of this drink wherein he felt no bitterness, what a thing was this for us to be in this manner redeemed? Howbeit this might seem to be a merry jest: nevertheless, when it so fell out that our Lord jesus Christ had endured such anguishes, it was a sign that he so loved us, as that he forgot himself, and suffered the whole tempest to light upon his own head, that we might be delivered from the wrath of God. Now, there remaineth for us to note, when the Son of God was after this manner tormented, that it was not because he was to departed out of this life: For if there had been none other thing but the separation of the soul, from the body, together, with the torments which he was to suffer in his body, this had been no such affliction. But let us consider of the quality of his death: and let us chief come to the original thereof. For death did not only dissolve the man, but made him also to feel the curse of God. For over and beside that, that God taketh us out of his world, and that we leave this present life, Death is unto us an entrance as it were into the gulf of hell. And therefore, when we hear death spoken of, we must needs be separated from GOD, and cut off from all hope of salvation, without we had this remedy, to wit, that our Lord jesus Christ hath suffered for us, to the end that the wound which came by reason of it, might be no more deadly. For without him, we were so wounded by death, that there was no more hope of salvation for us: but now the sting thereof is broken: yea the poison thereof is so cleansed & wiped away, that we being humbled by death, it serveth us at this day for a medicine, and is no more deadly, because jesus Christ hath swallowed up all the curse which was in it. Now let us see what it is, that we have too keep in mind, which is, that son of God in crying out, O my Father, if it be possible, let this drink be taken from me, did not regard only the sufferings in his body, neither the shame of men, nor yet the leaving of the world: (for he could easily abide all these things) But he respected his coming before God, and before his judgement seat, to make an account for all our sins, and to behold all the curses of God which were prepared. For when as there was but one only sinner, what was this to the wrath of GOD? And when it is said that God is against us, & will display his power to confound us, Alas, what shall become of us? Now, it hath so fallen out, that jesus Christ did not only strive against such a fear, but against all the cruelties that might be heaped up together. And therefore when we see GOD call to a reckoning all those who have deserved everlasting condemnation, and are guilty of sin, and that he himself is there to pronounce such sentence as they have deserved, who will not conceive all the deaths, doubts, and terrors, which may be in every one. And then what a destruction will there be in this? Now, it hath fallen out that our Lord jesus Christ himself alone without any help, hath borne such a burden. Let us therefore justly weight the sorrow of the Son of God, & thereupon, let us return to the thing which we have already touched which is, that on the one side we might know how dear our salvation, & how precious our souls were unto him, when as he would bring himself into so great extremity for our sakes: and in acknowledging that that we have deserved, Let us see what our estate had been, if he had not helped us. And in the mean while, let us rejoice, when as we see death to have no more power over us that may hurt us. In very deed, we should naturally always fear Death, and fly it: But it is to this end, that we should think upon that inestimable benefit which the Son of God hath purchased by his death: & always consider, that it cometh through death itself, which death importeth the wrath of God, & which wrath is as it were the gulf of hell. Moreover, that when we are to fight against this fear, we might know that our Lord jesus Christ hath so provided for all these fears, as that we might even in the midst of death itself, come with bold countenance before our God. True it is, that we should before all things humble ourselves, and must as we have beforesaid, be touched with the judgement of God, and with the terror thereof, if we intent to hate our sins, and be displeased with them: howbeit in the mean while when God calleth us unto him, we must then come with cheerful countenance. And see also what boldness is granted to all the faithful: 2. Tim. 4.8. for Saint Paul saith, That our Lord jesus Christ hath prepared a crown for all those which look for his coming. Wherefore, if we hope not for life in coming before the heavenly judge, without doubt he will refuse us, and not know us, neither will he allow of us, although we profess ourselves to be Christians. And surely we cannot wait for our Lord jesus Christ without we be resolved and persuaded that he hath so fought against the fears of death, that we are thereby made free, and that he obtained victory for us. And although we are to fight, to the end we might feel our infirmities, and thereby have recourse unto God, which might continually draw us to a true confession of our sins, so that God himself might be declared to him alone to be just: yet notwithstanding let us assure ourselves that jesus Christ hath so fought as that he hath got the victory, not only for himself, but for us also: And never doubt but that by this means we may now overcome all cares, fears, and terrors, and call upon God, seeing we are assured that he continually stretcheth forth his arms to embrace us. And here we see, what we must observe, which is, we must know that this is no speculative doctrine, when it is said, That our Lord jesus Christ hath abiden the horrible fears of death, because he felt that he was before our judge as our pledge, to the end that in the power of that combat we might get advantage over our infirmities, & constantly abide in calling upon the name of God, doubting but that he will hear us, and be continually ready, of his goodness to receive us, unto himself: so that by that means we shall pass both through life and death, fire, and water: and so might all feel, that our Lord jesus hath not fought in urine for the obtaining of such a victory, for all such as come unto him in faith. Here than we see in sum, what it is that we must remember. But yet by the way we see that we must fight against our affections, and without we so do, it is impossible for us to remove our finger, but that we shall eftsoons provoke the wrath of God. For behold our Lord jesus Christ who was both pure and sound, as we have already declared: But if any man ask what his will was, it was in very deed the weak will of a man: but yet no sinful will, as the will of those who were corrupted in Adam: for there was not one spot of sin in him. Lo here a man void of all sin: But however it was, yet must he in the end, strive and endeavour to forsake himself, and cast all this under his feet, that he might yield his obedience unto his father. And now let us see what shall become of us, what are our affections and thoughts? Rom. 8.7. Even so many enemies (saith Saint Paul) as fight against God. We see here, that God saith that we are altogether wayward, & that whatsoever the mind of man deviseth, is nothing else but leasing and vanity: yea we show ourselves, even from our childhood to be seasoned with the whole infection of sin. For the very young children who come into the world, and whose wickedness appeareth not, are notwithstanding young serpents full of the poison of malice and disdain. And here we see what our nature is even from the beginning what then will we be (I beseech you) when we come to riper yéres? Surely (as I have already said) we are so very wicked, as that we cannot think one only thought, which shall not be very many rebellions against God: insomuch, that we shall never be able to give ourselves either to one thing or other, but that we shall serve from the right rule, yea, and spurn as it were dispituously against his Majesty. And therefore what conflict is it that we can set in order to do any good? For when we see that our Lord jesus Christ, in whom was nothing but pureness and righteousness, was not able to submit himself unto God his father, without he had denied himself, is it not to be doubted that we are any way able thoroughly to perform it. Let us then learn to fight more courageously: But because we see we cannot and that all our strength and power bendeth itself rather to do evil, and not one drop of goodness in our nature, but so weak as that we should be overcome an hundred times every minute of an hour, let us come to him that was made weak, that we might (as S. Paul saith) be filled with his power. And therefore since our Lord jesus Christ hath thus denied himself, let us learn, if we will be his Disciples to do the like. And because we see that we cannot of ourselves attain thereto, but go altogether backward, let us beseech him, 2. Cor. 13.4. that he would by the power of his holy spirit have dominion in us to strengthen us, as it is said, that he suffered in the infirmity of his flesh, but was raised up again through the power of the spirit, that we might be partakers of the affliction which he sustained, and feel the fruit and excellency of his power in us. Hear now we see in effect what it is that we must bear in mind, when it is said that Christ gave over his own will, that he might fully and wholly submit himself unto God his Father. Notwithstanding, we have here continually to remember, that the Son of GOD determined not only to set forth himself here for an example or glass, but to show us how dearly our salvation cost him. For the Devil, meaning to darken the infinite grace of GOD, which hath been showed us, hath said, That jesus Christ was only as it were a pattern of all virtue. For mark how these hypocritical prattling jacke daws in Popery behave themselves, who although they cannot set down what obedience is, nor yet what it is to forsake a man's self, yet they say, that whatsoever the Evangelist hath written of jesus Christ is to this end that we should follow him, and be like unto him. Now, this is somewhat: But yet not all, neither the principal matter For an Angel might very well have been sent, to have told us that we must follow him: But when jesus Christ became the redeemer of the world, he of his own good will submitted himself unto this miserable condition, as here we see. And therefore must we always understand, that when we can find nothing in ourselves that may give us any hope of salvation, it remaineth that we must seek for that in him, which is wanting in us. For we are never able to obtain the grace and favour of GOD, nor yet come near him, without we come as poor Beggars, unto jesus Christ, which can never be done, until such time as we know our miseries and wants: and to be short, except we know utterly our unableness, we see then what it is that we are to remember, to the end that after we have understood, that the whole perfection of our life is to obey God, and to forsake our affections and thoughts, and whatsoever else that is in our nature which is to make us agreeable unto him: when we understand this much, we must crave at the hands of God, that, which we have not: And that we might know also, that our Lord jesus Christ is not delivered unto us for an example only, but is eft 'zounds declared unto us, that if we be separated from him, our life must needs be accursed, and that in death we see the bottomless depths of the curse, and that gulf of God's wrath to swallow us quite up, and that not only one fear, but a million of fears have laid fast hold on us, and all the creatures of God cry for vengeance on our behalf. And therefore let us have this feeling, because we might acknowledge our sins, sigh, and be ashamed of ourselves, and take boldness to come unto God with true humility and repentance. Let us likewise esteem of the goodness and mercy of our God as here is showed us, and have our mouths wide open to pay unto him the Sacrifice of thanksgiving, and departed from the enticements of Satan, who hath pitched his nets to hold us still in this world. Let us also leave our commodities and pleasures, that we might come unto this heavenly inheritance, which hath been so dearly purchased for us, and because we have to communicate the Supper of the Lord the next Sunday, and that God, after he hath opened unto us the kingdom of heaven, setteth before us a spiritual banquet, let us be so much the more touched with this doctrine. And to say the truth, when we daily eat and drink for the refreshing of our hungry bodies, God therein showeth us sufficiently that he is our father, and careth for these earthly bodies: insomuch that we cannot eat one morsel of bread but that it witnesseth unto us, that God is careful over us. But in the Supper, is a special reason: for God doth not there fill our bellies, but lifteth our minds up into the kingdom of heaven, he setteth before us our Lord jesus Christ his son, for meat and drink. And jesus Christ is not only contented to receive us to his Table, but intendeth therewith to be our feeder: for he showeth us in effect, that his flesh is meat in deed, and his blood drink indeed. Wherefore, when we see our Lord jesus, thus gently to bid us unto him, are not we too too villainous, if we hold not ourselves back from doing of any thing that may withdraw us from him? And although we come but as men trailing our legs after us, yet let us still be displeased with our sins, that we might obey him, and strain ourselves so much as is possible, to be rid of this world, and come to the kindgdome of heaven. And therefore let every one consider, to what end the holy Supper serveth, For when we see that our Lord jesus calleth us unto it, that we might be partakers of his death and passion, let us enjoy the fruit which he hath obtained for us, & by that mean be fully resolved, that God alloweth us for his children, and with open mouth claim him for our father. Let us also bring with us a true faith, because we know wherefore God the father sent our Lord jesus unto us, and is at this day a Mediator as he hath always been. And thereupon, set us labour to be so united to him, as that we may know that this is not only spoken to every of us in particular, but to every of us in general. Let us also live together in mutual and Brotherly concord, because he himself hath sustained and borne the condemnation which God his father had pronounced against us all. And therefore let us bend ourselves that way, and let every of us not only come thither by himself alone (as I have already said) but also bring his fellows with him, and stir one another up, constantly to march forward: having always respect that our life is as were away which we must go through withal, and not stay in the midst thereof: but from day to day so profit, and also take pain to bring them near, who are far of, as that it may be our whole joy, life glory, and contentment, and in such sort help one another, until the time that GOD hath fully and wholly gathered us together unto himself. Let us now therefore fall down before the Majesty of our good GOD, and acknowledge our sins, beseeching him to cause us so to feel them, as that we be not only displeased with them, but also that we may be more and more rid and cleansed of them, and so fight against ourselves, as that he alone may bear rule in us, and we well agree unto his holy will. And in the mean while, let us likewise beseech him that it would please him to have mercy upon his miserable world: and that as it was his will in general, his only son should be a redeemer for all, & his Gospel preached to all, so also that he would not suffer us at this day to be hard hearted, & fly form such a benefit: But that we might have an eye and ear thereto, and one of us draw on another, until such time as he hath brought us to be perfect with himself. So that we may all say with an humble heart, O Almighty God, and heavenly father, etc. The second Sermon of the Passion. Matthew xxuj. 40 AFter that, he came unto his Disciples, and found them a sleep, and said to Peter, What? could ye not watch with me one hour? 41 Watch and pray, that ye enter not into temptation: the spirit in deed is ready, but the flesh is weak. 42 Again, he went away the second time, and prayed, saying, O my father, if this Cup cannot pass away from me, but that I must drink it, thy will be done. 43 And he came and found them a sleep again, for their eyes were heavy. 44 So he left them and went again, and prayed the third time, saying the same words. 45 The came he unto his Disciples, and said unto them, sleep hence forth and take your rest, behold the hour is at hand, and the son of man is given into the hands of sinners. 46 Arise, let us go: behold, he is at hand that betrayeth me. 47 And while he yet spoke, Lo judas, one of the twelve came, and with him a great multitude with sword and staves, from the high Priests and Elders of the people. 48 But he that betrayed him, had given them a token, saying whom soever that I shall kiss, that is he, lay hold on him. 49 And forthwith he came to jesus, and said, God save thee Master, and kissed him. 50 Then jesus said unto him, Friend, wherefore comest thou? then came they, and laid hands on jesus, and took him. WE have this morning seen, how the Son of God was strengthened by prayer for the abiding of so hard and dangerous a combat, as the appearing before the judgement seat of god his father to receive sentence of comdemnation as our pledge or borrow. For it behoved that man's weakness should be seen in him: and yet was this nothing at all derogatory from his divine Majesty, although he was thus made of no reputation for our salvation. And we have here beside to note, that he prayed not only once wherein we see, that he hath by his example, exhorted us not to faint, although we are not heard so soon as we would. Wherefore they that are faint hearted, because God, answereth them not at the first, show that they know not what prayer is: For the right rule for us to come unto God, is to persever and continue. And therefore the chiefest exercise of our faith is prayer, Yet, faith cannot be without hope. Then there is no question of it that God should feed our humours so soon as we have once opened our lips, and framed our petitions? But it is meet that he should delay them, and make us oftentimes to languish, that we might know what it is to pray earnestly, and without hypocrisy, and that we might also declare that our faith is so established upon the word of God, as that it bridleth, to the end we might patiently abide, until such time as the fit opportunity be come, wherein we should be helped. Let us therefore mark that our Lord jesus Christ did not pray only once, to God his father, but went also again the second time. Moreover, we are to call to mind the thing before touched, to wit, that our Lord jesus Christ hath not here framed a light prayer, but yet was such an one as if he were determined to be quite rid of himself: yea that he, who is the power of God his father, and who upholdeth the whole world, yet because he must show himself a weak man, keeping our place, and settled in our person, hath showed, that when he went again to pray, that he did it not to make a show thereof (as many profane people imagine, that when jesus Christ appeared, he suffered nothing) but to the end to teach us that we are no way able to escape the hand and punishment of God, and his curse, but by this mean. Now, it is hére declared unto us (as it was this morning) that our Lord jesus Christ was put to the extremity, because that the burden which he had taken upon him was not to be borne, without the invincible power of the spirit of God, had helped him. Neither must we think this to be any superfluous kind of speech, when he repeated these words. Mat. 6.7. For, that which is said in the other text, That when we pray unto God we must not use much babble, as they do who use many repetitions, thinking thereby to obtain very much, is not meant but that we should continue in prayer: but it is spoken to this end, to find fault with the hypocrisy and superstition of those who think (as a man would say) to rend the ears of God therewith, to make him believe, and persuade him to do that for them which they desire: which folly we have seen reign in the world. And yet even among us, how many are there, which use this kind of sorcery, for although they say not their ave Maria, yet when they have said their Pater Noster, do think that they have obtained very much, and think that God taketh a reckoning of all the words which they have thus repeated in their prayer. Now, I call that, right sorcery: for they villainously profane the prayer which our Lord jesus Christ delivered unto us, wherein he hath commanded us in a short summary, whatsoever we ought and is lawful for us to crave at the hands of God. And yet this is no let, why a man who is sore grieved, but that he may oftentimes return and pray unto God: and when he hath powered out some sighs, he may also begin again. And therefore when we go unto him without ambition, and for no glorious show: and beside, think not by our over much babbling to have gotten any thing, but are driven by an earnest affection, then is our perseverance right, after the example of our Lord jesus Christ. Now this point is to be marked of us which we have touched, to wit, that the chiefest point of all our petitions is this, to have God so to rule over us, as that we agree with one accord, to submit ourselves unto his good will. And this, I say, is a necessary point, for us. For look upon our Lord jesus Christ, although all his affections, were just holy, and agreeing unto righteousness, yet because he was a natural man, it was meet he should fight against anguish, and sorrow, that might any way lay hold on him, and hold him captive under the obedience of GOD his father. And therefore how shall we do, in whom is nothing else but wickedness, and rebellion, and so corrupt, as that we are not able to apply our minds to nothing whatsoever, but that God is eft 'zounds offended therewith, Since than it is so, let us, when we pray unto GOD, so bridle ourselves, as that none of us follow our own lusts as we are wonted: But let us understand that we shall have greatly profited, whenas we can subdue them, to the end that God might have mastery over us, There is also a very notable saying, Whenas our lord jesus Christ saith unto his Disciples, Watch, and pray, that ye enter not into temptation: for although the spirit in deed be ready, yet is the flesh weak. He then here showeth that the principallest spur to prick us on to call upon God is this, That we must fight, and that our enemies are at hand, and very strong, & we not able possibly to resist them, except our aid come from above, and that God fighteth for us. And this we know, that when a man is assured of himself, he desireth to follow altogether his pleasures, and to sleep at his ease: for we are not willingly careful nor studious, except necessity driveth us thereto. Surely, it is an excellent thing to be at rest and quiet: But we think we shall never be at rest, without we become as it were like bruit beasts. And therefore it is even so, as that necessity must drive us to be watchful. Wherefore it was not causeless that our Lord jesus told us that we must abide many alarms. For that which he once spoke unto his Diciples, appertaineth unto us all in general: because we must all our life long, be continually ready to abide many temptations. For the Devil is our perpetual enemy, if we be the members of our Lord jesus Christ. And therefore there will be open war without end or measure. Let us also see with what an enemy we have to deal withal: it is not with one alone, but the number of them is infinite. Moreover, the Devil hath an exceeding number of ways to cast us down into the bottom of Hell: one while he trippeth us openly, another while he playeth under the board, and by his craft will suddenly be upon us an hundred thousand times before we think on him. And if there were none other thing in it but even the saying of Saint Paul, Ephe. 6. 12. it were sufficient enough to make us to be careful and to take heed, for thus he saith, That our enemies are mighty which rule in the air over our heads, and we here, like unto poor worms of the earth, creeping below. Saint Peter also useth the like reason, 1. Pet. 5.8. and saith, That our enemy is like unto a roaring Lion which seeketh his play, and never resteth. And here we see what we are to observe, in that our Lord jesus saith, That we must stand upon our guard lest we enter into temptation. Moreover, although we be wakeful, and keep good watch, yet can we not be so free, but that the Devil will life himself up against us, and assail us many and sundry ways. Neither can we break his blows so far of: but that before we enter into the fight, we had need beware that we be not tempted over head and cares, as we say, And therefore let us learn, that although the faithful and children of God desire to be at rest, yet must they not desire to be here at their ease: but be contented to have God to make perfect his power in their infirmity: For Saint Paul also saith that he must do the like. ●. Cor. 12.9. And this is, say I, the state and condition of all the children of GOD, even to fight in this world, because they cannot serve God without some striving. For although they be weak, and may be letted, yea even oftentimes thrown down, 1. john. 5.4. let it suffice them that God helpeth them, and always rest upon this promiss, That our faith shall continually overcome the world. Nevertheless, the remedy is set before us, which is, we must fight. True it is that Satan will never leave to begin again to assail us, but yet jesus Christ on the otherside, commandeth us to watch. Moreover, he showeth that they which presume upon their own strengths, that Satan will an hundred thousand times sooner overthrow them, then that they shall get any one mastery of him. What is it then that we must do? Forsooth, we must humbly confess that there is nothing in us, and therefore must run unto our good God. And thus we see what our true armour & weap on is: what it is that putteth from us all fear and terror, and what it is that must assure and resolve us to continue safe and sound even unto the end: to wit, whenas we call upon the name of god: For as Solomon saith, his name is an invincible strong Tower, Pro. 18. 10. and that the righteous which runneth to it, shall be exalted. And that is it which is spoken by the Prophet joel, joel. 2.32. That although the world were turned upside down, yet whosoever shall call upon the name of the lord shall be saved. Acts. 2.21. Which thing is namely applied unto the reign of our Lord jesus Christ, to the end we might be persuaded, that although our salvation were as it were wavering, and we as it were see a thousand hazards, yet that God will protect us, and we feel his power always near us, and ready to help us, if so be we will seek unto him by prayers and supplications, which is the very sum and effect of that we are to remember. Now, that we might be the better confirmed in this doctrine, let us note, that when our Lord jesus prayed, he did not only pray for himself, and for his own behoof, but hath so consecrated all our petitions and prayers, as that they are sanctified, and allowed of God according to his hearts desire, as is said in john, john. 17. He was sanctified, that we might be sanctified in him. And this may also be a very good conclusion for us. That he prayed, because his prayer is available, and strong, even at this day, by mean whereof we are all heard? And this reason we are highly to esteem of, when he saith, that the spirit is ready, but the flesh, weak: which declareth unto us, that we have all need, of that remedy which he here ordained for his Disciples. For many think, that if they be never so little well disposed, that they have gotten all the world: and this supposal in very deed maketh them nothing worth. And hereby they become soon after so idle, and cold, as that they fall from GOD, and contemn his aid: which is the cause also why God many times withdraweth himself & hideth his power. For it is good reason that when men trust too much unto themselves, they should be left to their own wills, that GOD might scorn their arrogant and foolish imagination. Wherefore, to the end, both great and small, might know and understand that they ought not lightly to pass over the help of God, and the graces which they have received of him, he must therefore always continue and increase that in them, which he hath given unto them, that they might be made strong. It is said here that the spirit is ready, etc. That is to say, that although we feel some willingness in ourselves, and that God hath set us in the right way, and given us his hand, so that we may find by very good proof that he guideth us by his holy spirit: Although I say, we have all this, yet must we not be slack in praying. And why so? Because if we well consider the matter, we are no better than a puffed of wind. Now, no doubt of it we shall find many remnants of infirmities in us, & although god hath already so holpen us, as that we are highly to thank him, and to magnify his goodness, yet is it good reason we should stoop and cast down our heads, and see in very deed that if he forsake us, we shall soon, I say, not only be weakened, but be utterly overthrown. To be short, our Lord jesus Christ his meaning here, is to show, that the most perfect, and forward of those, upon whom God hath enlarged the graces and virtues of his holy spirit, must notwithstanding humble themselves, and carefully and fearfully walk, and call upon God every hour, that they might know that it is not enough for him to have begun, except he make it perfect: and that all goodness cometh from him: so that when he hath given a good mind, he must eftsoons grant the performance thereof: Forsomuch as, perseverance is the most special and rarest gift that may be. And thus we see whereunto the exhortation of our Lord jesus tendeth. Now, if they who call themselves spiritual, to wit, who have a fervent zeal to serve GOD, and still have recourse unto his Majesty with Prayers and supplications, are yet so weak, as that they may be overthrown, even in the minute of an hour, except they continually call upon GOD: How shall they then do, who are so earthly and heavy as is lamentable, insomuch as they are not able to trail their legs after them and have scarcely any good motion, or yet one good thought: how greatly ought these men, I say, in respect of the rest enforce themselves? Let every man therefore examine himself, and we shall find ourselves to be so cold and blockish, as when any question shall be moved of praying unto God, we go to it, sometimes more for a fashion, then for any affection and love we have thereto, when we see this to be in us, let us learn to be displeased with such a vice, and with such a coldness: yea & let us detest such a corruption, and do our best to call upon God, and lift up our minds unto heaven, and seek for the remedy which is here set before us Thus we see in effect what it is that we must remember. For where it is said that the Disciples were a sleep the third time, yea although they were so lively stirred up (over and beside that which we have this morning spoken of, to wit, that we right well see that our Lord jesus Christ chose unto him no companion for the helping of him to finish the work of our salvation) Let us also behold our dullness: for it is most certain, that we have no more ableness than these three of whom mention is here made: and yet were they the most notable men of all the company, and those whom jesus Christ had marked as it were to be the very flower of the twelve, for the publishig of the Gospel throughout the world. And although here was already never so good a beginning, yet for all that, we see how weak they were. And this is set down to this end, that we should altogether have recourse unto the Son of God, and seek for our want, in him: and not to be faint hearted, whenas we shall feel such weakness in ourselves. In very deed, the example of the Apostles must not give us occasion to flatter ourselves (as, many there are which will say that they may very well sleep, because that Peter, john and james stepped) But let us be angry with ourselves for our sins and know that our Lord jesus is ready to receive us, if that we will come unto him. Moreover, this hath always been the most special reason which we have declared this morning. That what soever is in men, must needs be weak, to the end we might know that in him is the accomplishment of our salvation, whom God had appointed to be our Mediator. And beside, we are to note, that the nearer we come unto our Lord jesus Christ, we ought then to be most watchful. For, the worldlings, and such as God hath cut of as rotten members, and forsaketh them, never have any great conflict: Because the Devil hath already dominion over them. And therefore we see that they may sleep at pleasure. But as our Lord jesus showeth us this favour, to call us unto himself, and familiarly to come near us, even so likewise doth Satan prepare combats for us, because he would retire us from the obedience of the son of God. And therefore, I say, when he seeth us in any good towardness, then doth he most roughly assail us. Wherefore let every man make ready himself, knowing whereunto God hath called him, and what his charge is. This then is the sum of that we are to keep in mind. Moreover, where it is said, Sleep hence forth and take your rest, behold, the hour is at hand: this is as much as if he had said that they should be soon suddenly set upon, except God watched over them, And yet by the way, he checked them, saying, What? Do you see in what state you stand? Behold the Devil bendeth all his power for the destruction of mankind, and it must come pass that in me the kingdom of God must be recovered, or else all creatures must perish: and yet you still sleep here. Now this admonition served for the present: But in the end, the Disciples knew that they must yield all the praise of salvation unto God: yea considering their unthankfulness, which appeared in so beastly blockishness. And so, we are not admonished (as I have already said) that the son of God must show himself to be our redeemer, even himself alone, without any companion. Moreover, let us eft 'zounds learn, that it is needful that God should watch over us, so long as we ourselves do sleep. For, how often shall it come to pass that the Devil will oppress us an hundred thousand times: and what way have we to resist him, except God hath compassion on us, although he seeth us therein to be as it were like bruit beasts? But yet must not this give us occasion to go astray, and to leave our prayers and supplications. But we must rather continually call to mind this saying of the Psalm, he that watcheth over Israel neither sleepeth nor slumbereth. And therefore, let us for our parts be watchful, according to that exhortation which we have heard made unto us. And yet let us understand thus much, that how ever we watch, yet must God keep a good watch, or else our enemies would soon have great advantage of us. It followeth that jesus Christ said unto his Disciples, Arise, let us go, behold, he is at hand, which betrayeth us. He would not have them to go with him (as hath been before said) but because he would have them see, how that he spared not himself for them, nor yet for all mankind, for he offered himself to receive all the blows, to free them: that this saying might be accomplished, That he had lost no whit of all that which his heavenly Father had given him, and committed unto his charge and protection. Howbeit, he showeth hereby that he went willingly to death according to that which we have this morning handled, that the Sacrifice of obedience must answer the blotting out of all our rebellions. For if our Lord jesus Christ had not willingly offered up himself to appease the wrath of God his Father, his death and passion had served us to no purpose: But he came to this point, and declared how he had taken upon him our nature, because he would accomplish our redemption, and when he was in the principal action, he meant not to give over his office. For it is said in the Story, That judas had given them a token, that whomsoever he kissed, the same was jesus, and should lay hands on him, and when he was come near him, he kissed him, and said unto him, All Hail, or God save thee Master. Now let us note, that this was the manner of saluting, As we see, that in some Countries they embrace one another, and other some shake hands. And the manner of the jews was altogether to kiss one another, as we see by the holy Scripture. Moreover, a man would think it very strange, that judas being gone form the company of jesus Christ but a while before, to wit, even the self-same night before, returned and kissed him, as if he had come from some far journey. But he used this manner of courtesy because he came like a man half afraid. And mark, why it is said in the other Gospel, That he said, Master, God save thee, or all hail Master, he seemed at that time to be very angry, that his Master was thus dealt with: and when he saw such a company come to take him, he drew near and kissed jesus Christ, as who should say, O my good Master, They seek for thee, see how thine enemies compass thee, seeking to take away thy life, and to cut thee of, from amongst men if they once lay hold on the. Now this seemed to be a sign of great compassion in judas. But it is said soon after that jesus Christ rebuked him, saying, Friend, Wherefore art thou come? Which is as much as if he had said, Thou wicked man which hast sit at my Table with me, and wast as one of my own body, when we were united together as the children of God (for as I was your head, even so did I acknowledge you to be as my members) and now thou comest be betray me, yea even with a kiss. And hereupon we have to note, that the Son of God must needs be marked, that the Scripture might be the better thought of and believed, and we might know, that GOD had chosen him to be our redeemer. For all this was prefigured in the person of David, who was as it were a Mirror and image of the Son of God. And again, he saith they were no strangers that showed themselves his open enemies: Psal. 41.9. But it was (saith he (even my familiar friend whom I trusted, who eat of my bread, that traitorously lifted up the heel against me, it is he even he, that hath circumvented me, and falsely betrayed me. Yea, even the very self same man (as it is said in another place) which accompanied me to go into the house of the Lord together. Psal. 55.14. As if he he should have said, it was not only a familiar and gentle kind of friendship, as should be between men that live in common one with another: But also an holy brotherhood consecrated unto the name of the Lord. And thus we see what the meaning of the holy Ghost is to show us, that is, that nothing came to pass unto the Son of GOD, which was not both spoken of and figured before, to the end we might be so much the more confirmed, that is he whom GOD had always established, since he carried with him such, and so infallible marks. Moreover we see in the person of judas, that the Church of God shall continually be subject to much treason. True it is, that it is very much to have Satan and all his furniture against us, and all that which we have before spoken of, and beside, to have them also our enemies who openly fight against God, and seek altogether the overthrow of his Church. This, I tell you, is very much that we have to deal against such enemies: But yet it pleaseth the Lord to prove our patience herein, that is, that there should be always amidst us home enemies, who should be full of treason and disloyalty. And although this be an horrible pestilence, yet shall the Church never be without it, nor clean rid thereof. In deed we ought to look well unto it, and keep us from it, and it is the duty of every man as much as lieth in him, to root and blot out this filthy infection: and yet when we have all done, God will have a number of judasses' continually to be in it. For since, it was figured in David, and performed in our Lord jesus Christ, it is meet that we should be made like unto him (according to that saying of Saint Paul) for he bear as it were the ensigns, Rom. 8.29. and badges of the house of God, being the first born of all the faithful. And therefore our estate ought to be like unto his. But we may here see, that this is spoken of a troubled conscience, when as God sendeth a troubled, frantic, or blockish mind, whereof he oftentimes speaketh by his Prophets. Wherefore, let us here look upon judas, who showeth the reward of those which wittingly fight against God, that they must needs become so desperate, as that there is in them neither sense nor reason: and yet notwithstanding, altogether go about hypocritically to hide it, until such time as God spite of their téethes draweth, and bringeth them unto their last condemnation. It should seem at the first sight, that these two things should be contrary the one to the other, that a man should run his head against God, like a wild Bull, and so forget him as to do nothing else but spit at the Son, and be angry with nature, and yet notwithstanding goeth about to hide himself with subtleness, and thinketh to have gotten something through his hypocrisy. It may be said, that these two things agree not very well together: But we see them agree well enough in judas For he had found by good proof the heavenly power of our Lord jesus Christ: & for his own part, had both seen, and done a number of miracles in his name. And although he knew, the Son of God, to be Lord both of life and death, yet betrayeth he him, and biddeth them wisely to keep him, for otherwise (saith he) he will soon be gone and escape from you. We see here then that judas, was altogether without sense and reason, and as it were like a frantic or mad man: and yet by his kiss, and fair words, in saying, Alas good Master, he thought by these shifts honestly to discharge himself. But see how Satan bleareth their eyes whom he holdeth within his nets. Let us therefore learn in the first place to humble ourselves, to the end none of us spurn against this so hard a stone: to wit, that we make not war against our Lord jesus Christ. And therefore let us beware how we lift up ourselves in so devilish a rage, as to fight against the truth, and so skirmish against our consciences, as wittingly to provoke the wrath of God against us, as if we would stand at defiance with him. Let us, I say, take héde of this thing: and in the mean while, let us not so flatter ourselves in our hypocrisy, and fond devices, lest in the end we deceive and beguile ourselves. For we see how it fell out with judas (as the story telleth us) he needed no judge to condemn him, nor yet to be enforced to unsay that he had said: But he confessed that he had sold and betrayed innocent blood. And yet craved he not pardon for his misdeed: but went, and desperately hung himself, and therewithal his bowels burst out. Acts. 18. Let us therefore be well advised how we suffer Satan to have any such entrance into us, lest he clean put out our eyes, when as we shall lie sleeping in our sins: and think by such means to escape the hand of God: Psal. 2. 12. and let us put far from us this hypocrisy. And beside, let us know, that we are commanded to kiss the Son of God: But to this end, to reverence him as our King, and as the sovereign Lord over all creatures. For this saying, to kiss, importeth nothing else, but a reverence, and solemn protestation that we are his: as he sayeth: ye call me Master, and therein you do well. But let us, when we come unto him, be well advised, not to call him Master at the tongues end, and in the mean while are no better than his enemies: and make an hypocritical kind of reverence, john. 13.13. and kick against him with the heel: That is to say, Let us not become like Rebels, and disloyal Rogues, but show ourselves to have sought none other means then to keep us within his Church, to the end we might serve our God. Let us then take heed unto all this. Moreover, although the words of our Lord jesus Christ, did not at the first, show their effect in judas, yet in the end, by the virtue of the same words, yet it fell out that he hung himself, joh. 18.6. without looking for any other condemnation. And in very deed S. john telleth us how our Lord jesus Christ hath thundered, although he useth but few words, against them who came to seek him, saying, I am he. Behold, what a band pilate the Governor of the country sent: and what a number of people the Priests had gotten together, and sent them out furnished with Clubs, swords, and staves: and jesus Christ is himself alone: Isaiah. 53.7. and (as Isaiah sayeth of him) like a Lamb brought to the shambles. And what were the words he spoke: forsooth even this, I am he. And by and by they all went back, and fell forthwith to the ground. Whereupon came this falling? Herein we see, that although our Lord jesus Christ humbled himself for a time, yea and was made of no reputation, yet kept he with him, when he thought good, his heavenly power, that he might throw down headlong all his enemies, whensoever it pleased him. Let us now compare our time, with the time that was then. It fell out, that jesus Christ was tied and fast nailed (as hereafter we shall see) and must cease to be Lord over his enemies: For Satan had let go the reins to push them on into all fury and cruelty. Luke. 22.53. And this is it whereof S. Luke speaketh. This is the power of darkness. But how ever it was, in thus saying, I am he, it so fell out that the enemies were confounded and ashamed. What will he then do, when he cometh in Majesty with all his Angels? When he shall make a footstool of all those that have resisted him? When he cometh with a terrible countenance, & incomprehensible wrath? According to the saying of Paul to the Thessalonians. Thess. 2. ●. How then shall the wicked and contemners of the Majesty of God, & of the word of our lord jesus Christ stand before his face, when as he so overthrew his enemies, even then when he was ready to suffer, and use none other defence than the same, which God his Father used: for as he said, he could have called to have had a million of Angels to be sent him, but he would not, and yet his meaning was to show, that he could, if it pleased him, even with the breath of his mouth overthrow whatsoever stood against him. By this we have to learn, to fear the words of our Lord jesus Christ: and although he is not here conversant amongst us, after a visible sort, nevertheless, since the Gospel is preached by his authority, & that he saith, he that heareth you, Luk. 8.16. heareth me: Let us learn most reverently to receive whatsoever is preached in his name, & submit ourselves thereto: and we shall find that this saying which thus made the soldiers, and those that were sent against him, too fall, must be our only foundation, & stay. For what is all our joy & comfort without the son of God, appeareth unto us, & that we see him nigh us, & showeth us what a one he is, & wherefore it was that God his Father sent him unto us? And so, let us understand, by this saying, I am he, That when it shall please our Lord jesus Christ to manifest himself, as he doth to all his faithful, that he therein declareth unto us, why he calleth us unto himself, why he is come down unto us, & why he dwelleth in us, by the power of his holy spirit, and thus we see wherein all our felicity and quietness resteth. But if we will become rebellious, and contemn the word of God, as a number of profane men do, whereon we ought to build our salvation let us be assured that it will be a lightning to throw us all down headlong into the pit of hell. And so let us fear, and although our Lord jesus Christ openeth unto us the gate, and saith after an other manner, behold me, which he hath not done to those who were his professed enemies, let us come unto him. Moreover, let us also learn, so patiently to bear the treasons which we see to be at this day in the Church, as that we yet abhor and detest them, and so show ourselves truly and in deed to cleave fast unto the Son of God, because he is our head: and since we have his truth, let us live so together one with an other, as that we may be united together in true & brotherly concord. And this is it that we are to remember. But how ever it be, let us learn this principal point for our instruction, which we must gather out of this Text, to wit, That the Son of God became fully and wholly obedient, that he might repair our transgressions. It is very true (as I have already said) that all the members of God must be ruled after his example: and it is great reason, since he who is Lord and master over all, so humbled himself, that we should be ready both in life and death to obey our God: But yet let us understand, that this is an especial obedience which our Lord jesus Christ showed in this behalf, to wit, by reason of the fruit & effect which came thereby. The Apostle took the death of our Lord jesus Christ for an example, very well, for it strengthened them when as they were to abide the combat for the testimony of the Gospel: then slept they not: for we see their watchfulness, and readiness in the following of their calling: neither feared they the torments of death, but offered themselves when God called them thereto for the glorifying of his name, and the confessing of our Lord jesus Christ: But they chief stood upon this, that all our spots are washed and cleansed by the shedding of the blood of our Redeemer, that he fully satisfied God his father for all our debts for which we were bound, and hath obtained for us perfect righteousness. And therefore we must understand the difference that is between the head and the members: & learn, that by nature we are wholly given to do evil, and although God hath partly regenerated us, yet doth our flesh still resist against his majesty notwithstanding through the power & virtue of the obedience which we see to be in our Lord jesus Christ, let us not leave of to do those things which may please our God according to his hearts desire. And although we cannot do the good we would, but do the evil we would not, and oftentimes slip, or else are too too slack, let us look unto that which the Son of God hath suffered for the amending of all our offences. and behold that he hath so combated, as that he was not against it, when as our sins & offences were laid unto him, as this morning hath more at large been spoken. Seeing then that our Lord jesus Christ, hath fully & wholly made satisfaction, & that although we at this day have done our best to obey God, & cannot come to that perfection we ought, but continually trail our legs after us, & have many things in us which may be amended, yet let us know that we shall not but please God, & our imperfections be continually abolished through the obedience of our Lord jesus Christ, so that they shall never come in account against us before his majesty. And beside, let every one according to the measure of the faith, & grace which he hath received, strive to fight, until the time we attain unto the heavenly rest. And although we see our weakness to be so great, & convinced that we are not able once to think a good thought, and being cast down, not able to rise again, except God reach us his hand, and strengtheneth us every minute, Let us beseech him to augment in us the graces of his holy spirit, as he hath promised us, and hath set jesus Christ before us to be our head and Captain, to the end we might get that victory which he hath obtained for us, the fruit whereof we already feel, and then shall perfectly and thoroughly feel. Let us now fall down before the Majesty of our good God, in such acknowledgement of our offences, as that it may rightly humble us before him, and bring us to true repentance: and more and more labour to make void whatsoever is against his righteousness. And because we cannot be without conflicts and enemies, that it would please him to power upon his, the succour which he hath promised: and make us so to feel it, as that we may resist unto the end, all temptations: and learn also to thank him for all our victories, without attributing any of them unto ourselves, to the end we provoke not his wrath through arrogancy, but beseeching him to continue his graces continually in us, and prosecute more and more the thing which he hath done and begun in us. That he will not only bestow this grace, etc. The third Sermon of the Passion. Matthew xxvi. 51 ANd behold, one of them which were with jesus, stretched out his hand, and drew his sword, and struck a servant of the high Priest, and smote of his ear. 52 Then jesus said unto him, put up thy sword into his place, for all that take the sword, shall perish with the sword. 53 Either thinkest thou, that I cannot pray to my Father, and he will give me more than twelve legions of Angels? 54 How then should the Scriptures be fulfilled, which say, that it must be so? 55 The same hour said jesus to the multitude, ye be come out as it were against a thief, with sword & staves to take me: I sat daily preaching in the Temple among you, and ye took me not. 56 But all this was done, that the Scriptures of the Prophets might be fulfilled, Then all the Disciples forsook him and fled. 57 And they took jesus, and led him to Caiphas the high Priest, where the Scribes and the Elders were assembled. 58 And Peter followed him a far of unto the high priests hall, and went in, and sat with the servants to see the end. 59 Now the chief Priests and the Elders, and all the whole Council sought false witness against jesus, to put him to death. 60 But they found none, and though many false witnesses came, yet found they none: but at the last came two false witnesses. 61 And said, This man said, I can destroy the Temple of God, and build it in three days. 62 Then the chief Priest arose, and said to him, answerest thou nothing? What is the matter, that these men witness against thee? 63 ●ut jesus held his peace, Then the chief Priest answered, and said to him, I charge thee by the living God, that thou tell us, if thou be the Christ, the Son of God. 64 jesus said to him, thou hast said it: Nevertheless, I say unto you, hereafter shall ye see the son of man, sitting at the right hand of the power of God, & come in the clouds of the heaven. 65 Then the high Priest rend his clothes, saying, He hath blasphemed: What have we any more need of witnesses? Behold, now ye have heard his blasphemy. 66 What think ye? They answered and said, he is worthy to die. IF we would at the first sight, according to man's reason, judge of the taking of our Lord jesus Christ, it would amaze us to see that he never resisted. For a man would think it became not his majesty to suffer such shame and rebuke, and not to withstand it any whit at all. On the other side, Peter's zeal were greatly to be commended, because he adventured himself unto death. For, he see before his face the multitude of the enemies: and himself alone man: yet, by reason of the love he bear to his master, he drew, and desired rather to die forthwith, then to suffer his master to be so wronged. Wherein we see, that we must very humbly and modestly acknowledge to what end it was why the Son of God did, and suffered all these things, and also understand, that whatsoever seemeth good in our eyes, to be stark staring nought: But we are to beseech God so to guide and govern us, as that we none otherwise judge, then accordingly as he hath showed us in his word. For behold, what an offence the Gospel is to a number of people: and what a number of scoffers there are of it, and all to their destruction: By reason of their arrogant, and rash judgement thereof. howbeit, to the end we might not be deceived, we must always in the first place, return to that which our Lord jesus Christ setteth down unto us: which is, the will of God his father. And thus much for this point. And beside, we are to consider of the end thereof, which to us, would seem very strange. Wherefore when we look unto these two considerations, we shall then have occasion to honour God, and acknowledge that whatsoever we think to be foolish; the very Angels account it to be great wisdom. And for the better understanding hereof, let us look unto that which is here recited of Peter. For thus it is said, That when he had drawn his Sword, he cut off Malchus ear, a servant of Caiphas. Here, we see, how fool hardy we are, when we follow our own opinion: & are so blinded, as that we care not what we do: But when we should obey God, we are so slack as is lamentable: & in such sort forget ourselves, as that the least thing in the world maketh us to change our copy. And thus we see we shall have always an hundredth times more mind to follow our fond imaginations, then to do the thing which God commandeth us, & which our calling beareth us in. We see this over much in the example of Peter. For as after shallbe showed, when he was to confess our Lord jesus Christ, he swear to his own destruction: & yet was he contented to adventure his life, when as he had no such commandment. Now, what was the cause that made him to draw? Surely he did it as it were in a fury: For his Master taught him not to do any such thing. And when he forsook his master, knew he not before this saying, Whosoever shall deny me before men, I will deny him before my father which is in heaven? Mat. 10.33. But he was (as I have before said) cockbrayned: & this fond desire which he had to defend our Lord jesus after his manner, carried him away. Let us therefore after his example, learn to endeavour ourselves to walk whither soever God calleth us, and not to think it any hard matter to do which he commandeth: neither let us attempt any thing, no not so much as the wagging of our little finger, except God allow of it, and that we have a testimony that he guideth us. And thus much for this point, And in very deed, our Lord jesus showeth him that he hath grievously offended, because he was not ignorant of this point of the law, which sayeth, that whosoever sheddeth man's blood, his blood shall be shed again. And therefore Saint Peter was to have kept this lesson in mind, That God would not have any force nor violence used. Gen. 9.6. And (that which is more) in what School was he brought up by the space of three years? And beside, did not our Lord jesus put him in mind, as much as was possible, to behave himself gently & graciously? From whence then should he fetch any allowance of this his rash dealing. Wherefore we have so much the rather to observe that which we have already spoken: to wit, that if we fetch our zeal from men, & be flattered, & well like off, yet will GOD condemn us, if we transgress his commandment never so little. And therefore we shall never be said to be praise worthy, except we walk as God teacheth us by his word. For so soon as we pass this measure, all our virtues stink and become abominable. Lo than what becometh of all our devotions: For when soever we shall have travailed never so much to do the thing which seemeth good in our own brains, God will utterly condemn it, without it be squared by his word: For he alloweth not nor accounteth any thing to be lawful in truth, but his very word. But as for the history which we are now in hand with, the second reason is much more to be considered of. For, the matter which we have already touched is general: but this saying properly belongeth unto the death and passion of our Lord jesus Christ, when he saith, Thinkest thou that I cannot pray to my father, and he will give me more than twelve legions of Angels. Now a legion, in those days was wont to be four or five thousand men. And therefore (saith he) see what an heavenly army I am able to have, and yet am I contented to put all this quietly up, why then comest thou to take upon thee here more than God would have thee to do, or can abide thou shouldest do. Now it is very lawful for us to call upon God, and to beseech him to defend our life: and as he accounteth it to be precious, even so must we desire him, that it would please him also to keep and preserve it. But our Lord jesus telleth him that he would nor ought not now to do it. And wherefore then would Peter use violence, contrary to that order which God hath permitted and established by his word. If a mean which of itself is lawful, ought not to be practised: what shall become of that which God hath forbidden, and declared to be punishable? We then here see (as I have already said) that the son of God submitted himself to all rebuke and shame, and desired rather to be bound and fast manacled as a malefactor and a condemned person, then to be made a liar by any miracle, and would have god to stretch forth his arm to warrant him. And hereby we may understand how greatly he esteemed of our salvation. Howbeit here is one point which I have already noted: to wit, that he sendeth us back to the will & purpose of God his father. For without this also it should seem strange, that he would not crave the aid which he right well knew he might have: & it should seem he tempted God, whenas he would not pray for it. For, we are promised, that the Angels shall be round about them which fear God: yea & shall bear them in their hands, Psal. 34.7. Psal. 91.11 that they shall not hurt themselves against a stone, & no evil shall come to them in their ways: now when God promiseth us any thing, he would that the same should put us in mind to pray unto him for it. And therefore as often as we are in need, our recourse must be unto him, that he might place his Angels to guide us, every one according to his room and office. And this order we see the holy patriarchs & Fathers practised. For thus said Abraham, the Angel of the Lord who never failed me, Gen. 24.7 shall be in thy way with thee, & make thy journey prosperous. This order them used the holy fathers. Wherefore then would our Lord jesus Christ have the Angels to help him? Luk. 22.43. For because (as S. Luke reciteth) he was thereupon before comforted, and the Angels served him, to the end to mitigate the anguish wherein he was. Why, it should seem then that he contemned the necessary aid of God, no not so, but he respected that which afterward he said, How should the scriptures be fulfilled? etc. As if he should have said, that if we doubted of any thing, we might and ought then to beseech the Lord to look upon us with his eye of mercy and compassion, so make us by all means possible to feel his power and virtue: But when we are resolved that of necessity it must be so, and know the will of God to be such, then must we none otherwise beseech him but to fortify us with an invincible and constant power, never to gain say it, nor yet be carried away with our affections, but wholly go with cheerful courage and countenance whether soever it pleaseth him to call us. As for example, if our enemies persecute us, and we know not how God hath determined to deal with us, nor what will be our end, we are to beseech him, that as our life is dear unto him, and hath taken it to keep, that he would also show our deliverance by the effect. And when we are persuaded that God meaneth to call us unto himself, we must leave of all kind of questining, and fully resolve ourselves to obey his majesties unchangeable decree and ordinance. And thus we see the meaning of our Lord jesus Christ. For he prayed all his life long, yea & before he entered into the mighty combat which he abode, he besought his heavenly Father, that if it were possible, that that cup might pass over him: But he by & by concluded, that since God his father had so ordained it, & say that he must discharge that charge which was committed unto him which was to offer up an everlasting sacrifice, to blot out the sins of the world: & when he see himself to be called thereto, & that it was a resolute conclusion set down, the same I say was the very cause why he abstained from praying to God for the contrary And therefore he would not that either Angels or yet men should help him, nor yet to have God his father cause him to feel his power for his deliverance from death: but it sufficed him that he had this spirit of constancy, willingly to go to do his office. Lo here the full content and meaning hereof. We now see in the first place, that the will of GOD must so stay and bridle us, as that when we think things to be far unlike and against all reason, to esteem more of the ordinance of God, then of any thing that our fond and vain brain can comprehend. Wherefore we must throw our imaginations clean under the feet, when we perceive that God hath otherwise provided. And this is one piece of the obedience of our faith, when we think God to be so wise, as that he hath power & authority to do whatsoever pleaseth him. And although we can make reasons to the contrary, let us well understand that they are but smoke & vanity, & that God knoweth all things, & from whom no secrets are hid, yea and his will to be the rule of all wisdom and righteousness. And beside, whatsoever our mind saith to the contrary, it is by reason of our gross understanding, for we know that the wisdom of God is infinite, and scarcely have we three drams of wit. It is there fore no marvel though men grow wild and savage, when God ruleth them not as they would themselves. And why so? Forsooth because we are very ydiots. And in very deed, so long as our wit and reason bear any rule, it is even very beastly: Wherefore, because we cannot find out the bottomless depth of God's judgements, let us learn to honour that which is kept secret from us: Let us I say, humbly & reverently honour it, and say that whatsoever God doth is just and right, though we cannot perceive how. And thus much for this, Now, seeing it was the will of God that his son should be put to death, let not us be ashamed of that which he suffered: nor yet think that the wicked did bear the sway, & that the son of God could not have found means to have defended himself: For all came from the will, & unchangeable decree of God, which he had determined therein. And therefore we see why our Lord jesus saith in S. Luke. Luke. 22.53. This is now your very hour, & the power of darkness. As if he should have said, what? make no great boast of that you have done For the devil is your master & ringleader: By which he showeth that they did nothing but by the leave of God: And although the devil urged them thereto, yet neither they nor he could have brought any thing to pass, if God had not licenced them. Thus we see in sum, that our eyes & all our senses must be fastened upon the will of God, and upon his everlasting council, when we hear the death and passion of our Lord jesus Christ spoken of, For he declared that this was the will of God, because it is written. For if jesus Christ had not had some testimony of the thing which God his father had ordained, he might as yet have stood in doubt, but he knew what his office was. And God would not have sent him down here below, but that he gave him forthwith an express charge withal. It is very true, that inasmuch as our Lord jesus is God eternal, that he needed not to be taught of the scripture: but inasmuch as he is our redeemer, & is clothed with our nature, that he might be of right brotherhood, it was meet he should be taught the holy scripture, & we see also that he at no time refused any such instruction. So then, because God showed him, whereunto he had called him, we see whereupon he established himself: & we also see why he behaved himself like a prisoner, & would not start away, because he knew that he must fulfil the charge committed unto him, which was, to offer himself a sacrifice for the redemption of us all: And therefore we are to learn, that forsomuch as the will of God is secret, & incomprehensible in himself, we must have recourse unto the holy scripture. True it is, that God determineth of things in his secret council, which we think to come by chance (as we say) which is not showed unto us: neither have we always a special revelation, that we are able to say, that God hath determined either this thing or that. And therefore must we suspend our judgements: for we see why it is that we pray him to heal us of our sickness, or why we would have him to deliver us from any other affliction whereinto we are fallen. And why do we so? Because we know not what he will do. In very deed, we must not appoint him a law, but that this condition must always be adjoined, that his will be done: But all our prayers ought to tend to this point, to crave at his hands whatsoever he knoweth to be necessary & profitable for us, and to leave unto himself whatsoever is laid up in his secret council, to the end he might do that which to his majesty shall seem best. But when we have a testimony out of the holy scripture, that God willeth any thing, we must not (as I have already said) stand against it. Now, we are here a great deal better confirmed as touching the person of our Lord jesus Christ, that he was not thus cruelly afflicted, & so shamefully & slanderously handled, only as the ungodly & wicked men lusted, but because God had so decreed it. And how appeareth this by the holy scripture? For were not the sacrifices in the law ordained two thousand years before jesus Christ was borne? And had not God inspired & taught the ancient Fathers how to sacrifice, before the law was either given, or written. Or could the blood of bruit beasts obtain remission for sins, and make men acceptable unto God? No: But it was to show, that God should be reconciled by a Redeemer whom he had established: and sithence that time he hath set down an express mention and declaration by the scriptures. Isaiah. 53. 2. We also see how the Prophets have spoken thereof, and namely he allegeth them. For, when Isaiah saith, That the Redeemer should be disfigured, and disdained, deformed, and unbeautifull like a Leper, scourged and beaten by the hand of God, that he should be an horrible thing to behold: to be short, that his life should be taken from him: in what power was this prophesied of? was it because God could not withstand Satan and all the rabble of the wicked? No: But it was because he had pronounced by the mouth of Isaiah the thing which he had before appointed. Dan. 9 24. And in Daniel it is a great deal more expressly set down. Seeing then it is so, that God hath declared that his only Son must be sacrificed for our redemption and salvation, we are now much more confirmed in that which I have already spoken, which is, we must always see that it is the hand of God which governeth, when as we see the Son of God to be so subjecteth to the slanders and reproaches of mortal men. We see also why Saint Peter namely saith in the Acts, Act. 4, 27. That judas, all the jews, yea, and all the soldiers, and pilate also, had done none other thing, but that which the hand and Council of God had determined: as hereafter shall more at large be handled. And here we see whereunto we must look, when we would not be troubled in our foolish imaginations, which is, that God hath sent down here below his only begotten Son, that he might accept his obedience through his death and passion, for the taking away of all our sins and iniquities. And this is the second point which I have handled, to wit, the fruit & benefit which cometh to us by the suffering of our Lord jesus. For if we knew not why it was, we should lose the taste of that which is here recited unto us. But when it is said that he was bound & manacled for our deliverance: and that we see what the state & condition of our nature is, to wit, that Satan holdeth us under the tyranny of sin and death, that we are very bondslaves, so that in stead that we were created after the image of God, there must needs be found in us nothing but corruption, and accursedness, & must be led into this cursed captivity like miserable & wretched beasts. Now, when we know all this, and that we on the other side see, that the Son of God refused not to be slanderously bound, to the end that all the spiritual bonds of sin & death, which keep us bound under the bondage of Satan, might be broken in sunder, them have we wherefore to glorify God, & with open mouth to triumph in the death & passion of our Lord jesus Christ, Luke. 22.51. & in his taking, whereof mention here is made. Thus we see what we have to remember in this place: & hereupon the evangelist saith, that our Lord jesus healed the servant whom Peter hurt, not because he was worthy to be healed, but for the salving of the offence that was given. For this had been a defaming of the doctrine of the Gospel, and of the redemption of our Lord jesus Christ, (I call that the redemption of our Lord jesus Christ which he purchased for us) if this hurt had not been healed: so that it might have been said that he had withstood the Governor of the Country, and all the Priests, and that he kept in that place, as it were a standing, for thieves & robbers. And this was to have darkened all the glory of the son of God, and to have made the Gospel for ever to have been slandered. We see also that this zeal of Peter's was devilish: For the Devil went about to make jesus Christ and all his doctrine to be infamous. And here we see to what end all our painted devotion tendeth, when we will serve God as pleaseth ourselves, & every man take leave to do whatsoever he thinketh best in his own eyes. Wherefore, jesus Christ meant to take away this offence, to the end he would not have his doctrine to be slandered. howbeit we may here see the abominable unthankfulness of such as are not moved by such a miracle. For behold, the Soldiers who came to manacle our Lord jesus Christ, see what a number of ways the power of the Spirit of GOD wrought in him: For, but a little before, he had with a word of his mouth, made them turn back: and by and by, he healeth a man who had his ear cut of: and yet all this did them no good. We see then, that when the Devil hath once bewitched us, and bleared our eyes, that neither the graces of GOD, nor yet all his power, can touch us, but that we will follow, and go on in our fury and rage: and have as it were even a swine's snout to root in every thing: and let God say and do what he please, yet will we, continually remain obstinate, which is an horrible thing. And therefore we are to beseech the Lord to grant us wisdom that we may profit by his graces, and be brought to love him, and that we may be also touched when he lifteth up his hand to show us, that he is our judge, so that we be not afeard to return unto him in true repentance. And this is in effect the thing that we are to learn hereby. But how ever it was, our Lord jesus Christ stopped the mouths of the ungodly when as he had healed Cayphas servant. Hereupon it is said, that jesus was led to Cayphas house, and was there examined to the end. john. 18.13. Now, for the making short of the matter, we will not speak of that which Saint john writeth of Annas, who was Cayphas father in law: and it may be that jesus Christ was led thither for honour's sake, or else because the way so served, hoping that all were there assembled. Well, jesus was led to Cayphas house, and there examined. And it is namely said, That the high Priests sought false witness against him, but they found none. And in the end, That there came two false witnesses, and said, That he said, he would build up the temple again in three days, here we say that our Lord jesus was charged: not that the high priests were moved with any zeal: as many times they which persecute innocentes, think they do God high service, for in very deed we see, how Saint Paul was driven with such a fury, 1. Tim. 1.13. as that he was like unto a thief (for so he calleth himself) who wasted and spoiled every where: and yet thought himself to be a very zealous man. But it fared not so with Cayphas and his company. For what was it that they sought, but only unjustly to overthrow jesus Christ? And thus we see that it was very ambition that drove them, manifestly to stand against God, which is a most horrible thing. For Cayphas and all his company were the children of Levi, even an holy Tribe which GOD himself had chosen? and not men, for God had so appointed it by his Law. In very deed there was a villainous and horrible corruption amongst them, because the priesthood was bought at those days, and whereas it should have been an office for term of life (as God had ordained it) every one circumvented his fellow, and whosoever brought the greatest sum of money, carried away this dignity. Now, this was a villainous and detestable corruption, that they would make themselves like unto thieves and unlawful dealers in so holy and honourable an estate, never the less, the Priest always continued in the tribe of Levi, which God had consecrated to do him service. And yet we see that they became all the enemies of God, Satan had made them all drunk, yea they were all stark mad against the redeemer of the world, who was the end of the law. Let us therefore hereupon note, that they which are in dignity and in high degree, will not at all times so faithfully do their duties, but that they had need beware of themselves, even as of those which might become the enemies of God. And herein we may see the over gross folly of the Papists, when they rest upon this title and dignity of priesthood. For, put the case that God had commanded there should be a Pope (which never was commanded) and that his seat should be at Rome (which is yet a less matter) howbeit if all this were true, yet we see that in the person of Cayphas and his like, as many as have been advanced to honour, may abuse their power and authority. And therefore let not us be so foolish as to occupy our heads about masks: neither yet let God lose his authority, when soever any honourable title is given us: as we see the Papists do, when as they forsake all the holy scripture & reverence their idols. Let us learn then not to lessen the glory of God, under the colour of any worldly dignity, but let him have all his sovereign dominion. Psal. 118.22. And thus much for this point. And as for any offence which we may conceive in our own fantasies, let us mark that which is said in the Psalm (as also our Lord jesus Christ hath before alleged) That he is the corner stone which the builders forsook. Mat. 21.42. And who were they that were the builders of the house and Church of God? forsooth the Priests: for it is they that should indeed discharge themselves of that office: & yet they forsook the head corner stone which god had laid. And although this stone was refused, yet was it laid in the chief place of the building: that is to say, God left not to accomplish that which he had ordained by his council, when he raised up his only son, and had advanced him a great deal more, than he was before abased: Phil. 2.10. For every knee must bow to him. Now, when it is said that the Priests went about to seek false witnesses against him, they did it not simply to forge or feinge a fault against him, but that they might have some colour and cloak to vex and grieve our Lord jesus. And this is very true, that he spoke these words, destroy you this Temple, and within three days I will build it up again. And here we see the words of our Lord jesus Christ as they proceeded out of his mouth. joh. 2.19. Now, the witnesses which were brought in rehearse the very self same words, wherefore, a man would say that these were good and faithful witnesses: & yet the holy ghost calleth them false witnesses, because they turned this saying wickedly: For our Lord jesus spoke of his body, which was the true temple of his divine majesty. For the material Temple which was built in jerusalem was but a figure, & shadow thereof, as we know: But the whole fullness of the Godhead had his being in our Lord jesus, as S. Paul witnesseth, yea corporally and substantially. And therefore here is to be noted, Col. 2.9. that we must not simply look into the words of a testimony, but to the meaning of the speaker. Now, this is a very good and profitable instruction for us, because we are so greatly given to wickedness and leasing, that if we have any colour, it is enough, and do think that God hath pardoned us, when we have by any such false means charged any man. And therefore, we must not stay simply upon words, neither yet upon the manner & fashion of them but look to the worthiness of the cause. For they which may at all times defend & say that they have deposed nothing but that which was said or done, are yet taken before god for false witnesses, as here we see: whereupon it is said, that Cayphas said unto jesus christ What is the matter? answerest thou nothing? seest thou not that these men witness against thee? And yet jesus Christ all this while, held his peace, & put up all these reviling and slanderous words. Now, it may be thought a strange thing the jesus Christ who had very just occasion to disprove such a false testimony, did not once gain say it: howbeit) as I have before said, and as hereafter shall more at large appear) jesus christ was not them to defend his doctrine as before he had done. And therefore we are wisely to distinguish of all the circumstances: for, after jesus christ had fasted in the wilderness, god his father sent him to puplish the doctrine of the gospel. Now we see that all that time, he always mightily defended the doctrine whereof he was a minister: and we see also how he set himself against whatsoever might be said to the contrary. And thus we see how he discharged his duty, because he was appointed and sent to be a Minister of the word. But here is one special regard to be had: and that is this, that he must be the redeemer of the world, and be condemned not because he preached the Gospel, but that he should be thrown down into the bottomless depth, & suffer for our cause, by reason he bear as it were in his own person all the curses and transgressions of those who deserved everlasting death. Wherefore, because jesus Christ took upon him this office, to bear the burden of all such as have deadly offended the Majesty of God, that was the reason why he held his peace. And so, let us note, that when it was meet for jesus Christ to defend the doctrine of the Gospel, and that it so stood with his office & calling, he faithfully discharged the same. But when in holding his peace he played the part of a redeemer, as though he was contented willingly to be condemned, it was not for his own cause that he held his peace, but (as I have already said) for our sakes. True it is that he spoke (as we shall ofttimes see) but it was not in his own defence, which did but so much the more kindle the rage and fury of the ungodly against himself. And thus we see, that it was not his meaning to escape death, but was contented, willingly to be overthrown, to the end he might declare that he had quite forgotten himself, to discharge us before God his father. Now he neither respected himself, his own life, nor yet his honour: For he cared not to abide all the shame and slander of the world, so that our sins might be taken away, and we pardoned of our condemnation. And hereupon it is said, That the high Priest charged him by the living God, to tell him, whether he were Christ, the blessed son of God, he answered, That it was so: But that they should see his Majesty, when it would be too late for them, because such their dealing should be their destruction and overthrow. Now our Lord jesus Christ spoke not this here, to make the high Priest and his company to yield gently, but rather to prick him faster on: and as he was before full of malice & cruelty, this was to make the fire to burst out into a greater flame, Howbeit we have said, that jesus Christ respected not himself, but rather discharged that office whereof he had taken the charge, which was, to be the redeemer of the world. Moreover, we see here in the first place, that the contemners of God, and such as Satan hath altogether possessed, will use some coloured kind of religion: For a man would think, that the high Priest did his duty in charging jesus Christ by the name of the living God. But see into what a mischief we are plunged, when Satan hath once blindfoulded our eyes: for he than throweth us headlong into such shamlesnesse, as that we have no more reverence unto God, than we are ashamed before men. Now, this answer of our Lord jesus, giveth us to note, that he meant to declare to Cayphas, and the rest, that although he were for a time, as a man would say, abased, yet would not that lessen his majesty, but that he should be always taken to be the only son of God. But yet there is one thing farther to be considered of: which is, for our better confirmation, that although he was thus abased for our salvation, he lost no part of his heavenly majesty, but was contented that men should oppress him, to the end we might be fully certified, that we should be found honourable before God, because that all the shames which we have deserved, should be abolished. And therefore, because our Lord jesus held his peace, and defended not his good cause, let our mouths now be opened to call upon God, as if we were just: for he is our advocate which speaketh for us: now then, because our Lord jesus held his peace, he did it to this end that he might now freely make intercession for us unto God his father: and although we are but miserable worms, yet have we access to God, to call familiarly upon him & which open mouth to challenge him for our father. And this is it which he meant to show us, saying, Hereafter shall you see the son of man, sitting at the right hand of the power of God. We must therefore let slip all regard which might bring with it any offence, when as we see our Lord jesus to be thus abased. And let us also see what the end of it was: His meaning then was to be condemned without resistance before the judgement seat of God, that we might frankly go thither without fear. Let us therefore in sum learn, that as often as we hear the passion of the history recited unto us, so to sigh and groan, since the son of God must needs so wonderfully suffer for us, as that in the mean while we tremble at his majesty, until such time as he appeareth unto us: and be so fully resolved, that when soever he shall come, it shall make us effectually to feel the fruit which he hath purchased unto us by his death and passion. And besides, let us fear to be of the number of such as he thus threateneth, saying, Hereafter shall you see: For it is meet that the wicked and reprobate should feel how terrible the judgement seat of God is, and how great his power is to throw them headlong into hell, when as he setteth himself against them. And when Saint Paul also will speak of the condemnation which the wicked & cursed of God shall abide, he saith that they shall tremble & fear at the countenance of his infinite majesty. Since then it is so, let us learn to humble ourselves before our Lord jesus, 2. Thes. 1.9. let us not look to behold with the eye the majesty which he will show at his last coming, but let us look upon him at this day as our King and as he is head of the Angels and of all creatures, and receive him as our sovereign Prince: giving unto him that honour which to him belongeth, knowing, that since he is made our wisdom, redemption, righteousness, and holiness in God his father, that to him we must give all praise, 1. Cor. 30. and be filled with the fullness which we must draw out of him. And therefore let us be well advised to do this honour unto our Lord jesus Christ, although we see not at this day his judgement seat set up: but let us behold it with the eyes of faith, and beseech God to enlighten us with his holy spirit, that we may be strengthened to call upon him in the last hour, so that it may carry us beyond all our wits and understandings, that we might so glorify our Lord jesus Christ at this day as he deserveth. And this is the effect which we are to keep in mind. But as concerning that which is said, that Cayphas and the Priests condemned him to death, let us learn, not to fear the obstinate boldness of the ungodly, and enemies of the truth. Now, this is a very necessary doctrine for us at this day: for we see the mighty men of this world, with open mouth speak evil of the Gospel: yea we see some even amidst us which profess the Gospel, and would be taken for people reform, and from whom, as it should seem, there cometh nothing else out of their mouths but the Gospel, who notwithstanding like devils incarnate, or rather like wild and cruel beasts whom Satan possesseth, do condemn the doctrine of the Gospel. And we need not go very far to see all these things. Wherefore that we might be strengthened against such offences, and learn, always to glorify our God: Let Cayphas and such like vomit out their blasphemies as much as they lust, and say that jesus Christ is worthy of death, & must hold his peace at such a point, because it is nought. And let them also infect the air with their villainous and damnable blasphemies never so much: yet let us hold us to this saying of our Lord jesus Christ: that although we at this day so falsely condemn his truth, and stand in doubt of it, and that it be also falsified, evil spoken of, and turned clean contrary to the meaning thereof, yet is he, strong and mighty enough to defend it, and let us patiently look for his appearance, for our redemption. And in the mean while, let us all learn to humble ourselves, & give him all the glory, since it was his will so to abase himself, and to make himself of no reputation in the world for our salvation. Let us now fall down before the majesty of our good God and acknowledge our offences, beseeching him to cause us more & more so to feel them, as that we may be brought with true confession, to seek for the grace of our Lord jesus Christ, as behoveth us to do, & come unto him like famished & hungry souls, & make account, that the benefits which he hath purchased for us, are not to be valued, to the end to make us feel ourselves to be so much the more bound unto him, that we might thereby be stirred up to give ourselves wholly to worship him, and be displeased with our sins & iniquities, until such time as we be even ashamed of them and that God hath mercy & compassion upon us, and not suffer us when we are once come unto him, never to forsake him, but to be more and more confirmed towards him, and not to care for what soever offences the Devil shall lay before us: and that we might in such sort persever unto the end in the confession of his Gospel, as that our Lord jesus Christ might acknowledge and allow us at the latter day for his Scholars. Now, that it would not only please him to bestow upon us this grace. etc. The fourth Sermon of the passion. Matthew Cap. xxvi. 67 Then spatte they in his face, and buffeted him, and other smote him with their rods. 68 Saying, prophesy unto us O Christ, who is he that smote thee. 69 Peter sat without in the hall: and a Maid came unto him, saying, thou also waste with jesus of Galyle. 70 But he denied before them all, saying, I woat not what thou sayest. 71 And when he went out into the porch, another Maid saw him, and said unto them that were there, this man was also with jesus of Nazareth. 72 And again he denied with an oath, saying, I know not the man. 73 So after a while, came unto him they that stood by, and said unto Peter, Surely▪ thou art also one of them, for even thy speech bewrayeth thee. 74 Then began he to curse himself, and to swear, saying, I know not the man, and immediately the Cock crew. 75 Then Peter remembered the words of jesus, which had said unto him, before the Cock crow, thou shalt deny me thrice. So he went out and wept bitterly. Chapter xxvij. 1 When the morning was come, all the chief Priests, and Elders of the people, took counsel against jesus, to put him to death. 2 And led him away bound, and delivered him unto Pontius pilate the Governor. 3 Then, when judas which betrayed him, saw that he was condemned he repent himself, and brought again the thirty pieces of Silver, to the chief Priests and Elders. 4 Saying, I have sinned betraying the innocent blood. But they said, what is that to us? look thou to it. 5 And when he had cast down the Silver pieces in the temple, he departed and hanged himself. 6 And the chief priests took the Silver pieces, and said, it is not lawful for us to put them into the treasury, because it is the price of blood. 7 And they took counsel, and bought with them a potter's field, for the burial of Strangers. 8 Wherefore, that field is called, the field of blood, until this day. 9 (Then was fulfilled that which was spoken by jeremiah the Prophet, saying, and they took their silver pieces, the price of him that was valued, whom they of the children of Israel valued. 10 And they gave them for the potter's field, as the Lord appointed me.) 11 And jesus stood before the Governor, and the Governor asked him, saying, Art thou the King of the jews? jesus said unto him, thou sayst it. etc. 2. Cor. 2.16. AS Saint Paul telleth us that the preaching of the Gospel is a savour of life unto those whom God hath called to be saved, and a savour of death unto the reprobate which perish: even so have we here also two notable examples set before us, and worthy the remembrance, to show that the death and passion of the son of God, was salvation unto the one, and a condemnation to the other. For in the fall of Peter, we see what the work was, which must draw him from out the bottomless death, wherinto he fell headlong. For, as much as in him lay, he banished himself the heavenly kingdom, estranged himself from all hope of salvation, and cut himself clean of from the Church, as a rotten member. And yet the death of our Lord jesus Christ was it, that must do him good, although he deserved it not. And as for judas, it is said, that when he see our Lord jesus Christ to be condemned, he desperately hung himself. Now, he should (as we have said) have taken a good heart with him, to have put his trust in God, by reason of the condemnation of our Lord jesus Christ: because we are pardoned by the power and virtue thereof. Howbeit, it was meet that these two specktacles should here be set before us, to the end we might the better know, that if we are not called by an especial grace and favour, to be partakers of the fruit of the death and passion of the son of God, it will avail us nothing. And therefore, it is not enough that our Lord jesus Christ suffered, without the benefit which he obtained for us, be bestowed upon us, & we to have the full possession thereof. And even then are we most assured of it, whenas we are drawn unto him by Faith. But to the end we might the more perfectly understand the matter, let us follow the text of the Story as it is set down. It is said, that our Lord jesus Christ was shamefully entreated in the house of Cayphas, that they spit in his face, buffeted him and slanderously scorned him, by calling him a Prophet. Now, all this, was to let us understand, that what soever he suffered in in his own person, was to deliver and free us before God and his Angels. For there needeth no spitting in our face, to cause us appear before God, spotted and blemished, because we are not only deformed and ugly by reason of our sins, but also full of abominable infections. Moreover, we here see how that the Son of God the derye lively Image of his Father, Heb. 1.13. in whom his glory and majesty shineth, hath suffered all these shames, that we might now appear before God in his name to obtain favour and grace, and thereby acknowledge us as his Children, being clean void of all spots & blemishes. And this is it which we are to consider of, in this first place. Now let us come to the fall of Peter. It is said, That when a Maid saw him, she told him that he was one of jesus Disciples, but he denied it. And that an other Maid told him the like tale, and he again denied it. afterward, divers pressed him with it, and urged it more upon him, and then he began to swear and curse himself, as if he should have said, I pray God I be damned and come to nought, and the earth open and swallow me up, If I know him. Here than we see how horribly and grievously Peter fell thrice, which ought greatly to fear us in reading of the Story. Now, we know how zealous he was: john 24. Moreover our Lord jesus Christ commended him, and was called peter to signify unto us the constancy of his faith: he was brought up in a very good School, and he had heard this doctrine taught, whosoever denieth me before men, Math. 10.33. I will also deny him before my father which is in heaven. And yet we see how he fell. And here every of us hath good occasion to tremble and be afeard: because Peter's weakness was no greater than ours, if we be not helped from above: wherefore, in the first place we see, how frail we are, so soon as God taketh his hand from us. For mention is not here made of a scorner, nor of a profane man, neither yet of one who had not tasted of the gospel, nor that feared God, or yet reverenced our Lord jesus Christ. But it was all clean contrary: because there were excellent gifts in Peter. Math. 16.17. For the son of God said unto him, Flesh and blood hath not revealed these things unto thee, but my father which is in heaven. We see then that the holy ghost was in Peter. And yet what a combat had he about the denying of our Lord jesus? yea with a silly Maid. But if a man, had so spoken unto him, or if some honourable parsonage had made him afeard, he might have had some colour for himself, but we see that a poor Maid was enough to cause him forsake the hope of life and salvation. Let us therefore look upon the person of peter, and we shall see that God had need to strengthen us every minute of an hour, because we are not else able to abide it: and although we have laboured to come near unto his majesty, and that we have done many virtuous deeds, yet shall we, in the turning of an hand, be altogether changed, without God continueth in us an invincible constancy, & therefore let us learn to put Paul's admonition in practice, which is this let him that thinketh he standeth, ●. Cor. 10.12 beware he falleth not. It is very true, we are not able to uphold ourselves, but let us run unto him that hath the mean to do it: and in the mean while, let us (as Saint Paul sayeth in another place) walk most humbly: since it is God that giveth both to will and to perform, and that of his free mercy and goodness. For thus it is said, make an end of your salvation in fear and in trembling: as if he should have said, put a part from you all presumption and negligence Now, when we see how many ways we have need of God's help, Phil. 2.12. is it not good reason that we should stand upon our guard, and not presume any whit of our own strength, but carefully night and day call upon him, and put ourselves into his keeping and government. And we are beside to weigh and consider, that although the temptations be not great, yet would they soon oppress us, if God of his grace did not help, and remedy them. And they who think themselves most bold, when they are far from blows, become even like white lyvered soldiers, if there blow never so small a wind. In very deed if God assist us, we are sure to stand fast, although there arise never so great tempests. For we understand by the similitude which our Lord jesus Christ bringeth in that if an house be built upon a rock, although there come never so great rage of winds and waters, yet will it stand fast: But that which is built upon the sand will have a great fall and soon decay. So then when we shall be built upon God, Matth. 7.24. and that he shall hold us with his mighty hand, we may very well abide great and stout alarms: But if there were no enemy at all to fight against us, yet should we be soon overthrown, if God once hold himself far from us, and taketh from us his hand as we have seen by Peter. But he hath done a great deal worse, for he denied not our Lord jesus Christ for once, but as often as he was asked the question. We see, that he forced not to pass continually from evil to worse, as to fall to cursing, whenas he prayed God that he would curse him, and swallow him up into the pit of Hell. And therefore when we see this, let us understand, that he which falleth, whenas he had most need to stand up, will throw himself continually down into a greater depth of destruction, yea even unto his utter overthrow for ever, without God help to remedy him. Thus we see what our estate and condition is: for even from the beginning it is a wonder to see how we flatter ourselves of our own strength and therefore our Lord jesus showeth us by proof that it is nothing, and that whensoever there bloweth never so little a wind, we are soon overthrown. And yet we persuade ourselves, that we are able to stand as of ourselves: But we do but all this while increase our own sorrow, adding sin to sin, and exceed more grievously in wickedness. If Saint Peter had been tempted an hundred times, in a day, he would have denied jesus Christ an hundred times, and a thousand in the head of it. Lo in what case he had been, if God had not had compassion upon him: but he spared him, and would not prove him any further. Surely, these three falls which are here spoken of, are even enough to show us an horrible example, and to make the hairs of our head stand upright, to see peter so forget himself the third time, and become a very beast in the denying of his salvation. But over and beside this, we are to mark that if he had been troubled with any other temptations, he would none otherwise have resisted them, and that had been to have cast him to the deepest place of hell, if God had not so greatly favoured him. And thus we see what profit we are to prick out of this doctrine. Now, we hear not these things, to the end we should judge Peter, and condemn his cowardliness. Yet may we in truth justly do it: But yet by the way, we must in the first place learn, that in knowing our weakness, we might likewise understand that there is nothing in us, and not be proudly puffed up, by attributing to ourselves through a vain and foolish opinion, any power or strength. And in the mean while, let us also know, that for so much as the devil hath so many ways, to devise our destruction that he will soon compass us, seeing S. Peter fell when there was no show of it. And beside, let us at last understand that our Lord jesus hath compassion upon us, when he will not suffer us to be tempted above our strengths. For it is certain, that the mischief will be so much the more seen, and we shall understand that after we have committed one offence, we shall be ready to redouble it, and never have end, except he, through his goodness hold us in. And thus we see all the things which here are to be observed. But by the way it is said, Luke. 22.61. That after Peter heard the Cock crow and (as S. Luke reciteth it) after that jesus Christ had looked upon him, he went out and wept bitterly. Upon this conclusion, it is showed us (as I have before said) that the death and passion of our Lord jesus Christ had presently brought forth her effect & power, for so much as Peter was raised up from so horrible a fall. For, was not this a miracle, that God should have compassion on him, and that he had already obtained mercy, after he had committed so detest able a fault? we have said that it could not be excused by ignorance, as if it had been a small fault? to deny jesus Christ: for it was said, and told him, that if he rendered not a reason and a testimony of his faith before men, he was worthy to be altogether razed from before the Angels of God, Luke. 9.26. and his name blotted out of the book of life: and yet he made no reckoning to redeem this miserable and transitory life, with so villainous and strange a denial: not being called to come before the judges. He was not extremely questioned withal, for it was but a Maid that spoke to him: and if they had dealt somewhat more roughly with him, the very worst had been this, they would have but scourged and beaten him like a miserable wretched caitiff. And yet he still forgot the fear of God. Wherefore, when we see this, let us so much the more think of ourselves, that it must needs be that God would power out the infinite treasures of his goodness, whenas he made Peter to be a partaker of the fruit of the death and passion of his son. Here is then a miracle, to cause us all to be in an admiration, that Peter obtained forgiveness for so heinous an offence: as appeareth by his repentance. For this is most sure, that if a man be touched to the quick, after he hath fallen, and weepeth and growneth before God for his pardon, it is a token that God hath already received him, and reconciled him unto himself. For repentance, is a singular gift proceeding from the holy Ghost, showing us that god is merciful unto us, & would not have us to perish, but draweth us unto himself. And this we see to be in Peter: wherefore it followeth, that the death and passion of our Lord jesus Christ was already available unto him, after a wonderful manner, as hath been before said. But let us here in the first place note, that S. Peter abode still sleepy and blockish, until such time as he perceived the token which our Lord jesus had told him of, to wit, that the Cock should not crow till he had denied him thrice, or else that the Cock should not crow the second time, before Peter had made his three denials. Since than it is so, if our Lord jesus Christ had not forewarned him, he had stood stiff in his sin, & been plunged always in destruction, knowing that we had need to be still called upon whenas we have committed any offence. For if God should take away his grace from us, & not exhort us to turn unto him, without doubt, Satan would prevent us, and all our senses would become blockish, so that we should have no one good motion to return into the way of salvation. And this is it which we are over & beside, to behold in the person of Peter. But when S. Luke telleth the jesus Christ looked on him, we are hereby the better taught, that it is not enough that we be pricked forward, and be pulled by the ear to return unto God, but jesus christ must also cast his look & countenance upon us. Now, this is true, that he speaketh not here, but of the look of the eyes: but although our Lord jesus be not conversant which us in a visible manner: yet without doubt, until such time as he casteth his eye upon us, we shall be altogether dulled in our sins, & never think either of weeping or groaning, & although we have provoked the wrath of God, & although he hath bend his bow, and drawn his sword, yet will we still be negligent, until such time as our Lord jesus christ causeth us to feel that he hath not forgotten us, & would not have us perish, but will draw us out of destruction. And to prove this to be so, we daily hear Sermons, by which we are exhorted to repentance: but how are we touched with them? neither were there ever, any more admonitions: and beside, do not all them creatures of God stir us up to come unto him? surely, if there were but one drop of wisdom in our minds, would not the very rising of the Sun call us to an acknowledgement of the worship of God. And beside, if we behold how the earth and the Elements do their duties, and the beasts and trees theirs, this were enough to show us that we must submit ourselves unto his majesty, to the end he might be glorified in us: and yet we think no whit at all of it. But the Cock may crow as loud as he lust, and not the Cock alone, but God also causeth all his creatures both in heaven and earth to cry out, to exhort us to come unto him: and that which is more, he vouchsafeth to open his holy mouth both by his law, Prophets, & Gospel, and saith unto us, return unto me O ye people: and yet we see ourselves to be so dull and blockish, as is monstrous. And therefore our Lord jesus Christ must look upon us with his eye of mercy, as he did upon peter, that he might draw out of us true groanings, to be witnesses of our repentance. For, where it is said, that Peter wept bitterly, it was to this end to declare unto us the sorrow whereof Saint Paul speaketh, that is to salvation, and therefore we should not fly it, 2. Cor. 7.10. but seek after it & although we naturally desire to be continually in pleasure, and to feel no cross, yet must we be brought to be sorrowful, for when God afflicteth us, our hearts must needs be grieved in that we have offended him: for this sorrow bringeth us to quietness, & maketh us to rejoice both before God & the Angels. And we shall anon see that judas repented him, but it was after another and divers manner. But we find by Peter's weeping, that he was greatly displeased with his sin, and returned forthwith unto jesus Christ. We are also to note, that he went out to weep. Surely, this proceeded of weakness, because he was a feared that the company should see him repent. But be as be may, no doubt of it when he wept by himself, it was a good token that he was touched with his sin and offence: because he sought not to have men to be witnesses of his repentance, but wept alone before God. And in this we see what it is for us to do: for if we only bewail our sins and transgressions in the sight of men, by this we show our hypocrisy: but when we withdraw ourselves from company and examine our sins and offences, and be then sorrowful, that argueth that we are no hypocrites, but that we know who is our judge, and do there beseech him of pardon and forgiveness, knowing also that it is the office of God, to pull all damned souls out of the pit of hell. And this is the sum which we are to consider, of that which is here mentioned, of Peter's fall, and of the three denialles, by which he deserved to be clean cut of from the Kingdom of God, if so be jesus Christ had not stretched out the power of his death & passion, to bring him to repentance, as here it came to pass, now, it is said anon after, that the Priests and governors took counsel to condemn him: But because they had no power to do it, they brought him manacled and bound unto Pontius Pilate, the governor of the Country, who had authority, After this, it is said in the Gospel, the judas repented him, when he see the jesus Christ was condemned, and cast them the money, which he had received for a reward, for his treachery, & therewith confessed his fault. Howbeit, the priests would not receive the money, but bought a field of a Potter, wherein was potters earth, which served to none other purpose, for it was good, neither for tillage nor seed. And this Field they bought to bury the dead bodies: which they did under a colour of devotion: for they said it was not lawful to put that silver among the offerings of the temple. And hereupon the Evangelist sayeth, that that which the Prophet had spoken of was accomplished, that the thirty pence which the children of Israel valued God at, might be bestowed upon a potter's yard. Here we are to consider of that which hath been before spoken, to wit, that the death and passion of our Lord jesus Christ is not effectual to all men, because it is a special grace which God bestoweth upon his chosen, whenas he toucheth them by his holy spirit, and although they fall, yet lifteth he them up again, yea & though they stray like wandering sheep, yet gathereth he them together again, and giveth them his hand to bring them to the fold. For we see how judas was clean razed out from amongst the number of God's Children, and therefore it was meet his condemnation should be seen and laid wide open before the face of the whole world. And so let us learn (as we have already said) altogether to acknowledge the inestimable goodness of our God. For as he hath declared his love unto mankind, when he spared not his only begotten son, but put him to death for sinners: Even so declareth he unto us the especall love he beareth us, whenas he toucheth us with the acknowledging of our sins by his holy spirit, and causeth us to groan, that we might be brought unto him by true repentance. Wherefore, the entrance which we have to come unto our Lord jesus Christ, cometh not from ourselves, but because that God governeth us, & pleaseth to show his choice. Now, these circumstances are greatly to be noted: we see that judas who was one of our Lord jesus Christ his Disciples, wrought miracles in his name: and yet what became of him? let us learn carefully to fear and walk, and submit ourselves wholly unto our God: & beseech him, not to suffer us so shamefully to fall, as did this miserable man. And again, let us also beseech him, that if we shall fall at any time into the like, to lift us up by his power, that we may return unto him: not with such repentance as judas did, but with a true and right confession. For, the wicked as it is said by the prophets jeremiah and Ezechiel, will laugh God to scorn as much as is possible: because they take pleasure, & glory in their sins, and in the end become like shameless whores. But yet God at the last maketh them to feel their sins, and so terrifieth them as that they chafe and cry out alas: nevertheless, they do not thus of any hope they have neither do they present themselves before God: But are rather pushed forward with a fury: and fly from him as far they can, and would be glad to pluck him out of his thorn by the ears. For there is no speaking to them, because they are angry, and rebelliously whet their teeth against him. Howbeit we must be brought to another kind of repentance: which is, we must not become like wild and savage beasts, seeing we cannot escape the hand and heavy judgement of God: but let us confess our sin, and abhor it, and still draw near unto God, with out enforcement: and worship him willingly, & confess the we are worthy of destruction: but yet let us be assured, that although we are guilty of an hundred thousand deaths, that he will always have compassion on us, for we see how Peter repented. But the repentance of judas ought to show us, that it is not enough that we feel our sins, bt we must be fully brought home unto God. And this is a very notable thing to consider: because we see that a great number, and almost all men do flatter themselves: for they think, that if they have in word acknowledged their offences, be they never so heinous, that they are clean discharged of them, as if their mouths were fully cleansed. Again if a man be earnest with them, they think they are offered great wrong. What? say they, have I not confessed my faults? and have I not repent me? And this is all the reckoning that they make of it: as if God were a young child who would be appeased with a smiling & dissembling countenance, full of leasing & hypocrisy. Howbeit this is our common manner, for we would appease god we know not how: even as it is said with such a repentance as judas repented. Wherefore, let us fear and tremble when God giveth us warning, & causeth us to feel our sins, & not stay altogether upon it: for that is no true repentance: but this is the true trial by which we must know whether we be true penitent sinners or not: which is, whenas we of our own accord, seek to be at peace with God, & forsake not his judgement, yea, seeing he receiveth us to mercy. Which, he will do whenas we shall condemn ourselves: for whsoever shall be his own judge, & condemn himself before God, & before Angels, & men, the man I say, shall be justified & pardoned, because he desireth none other thing but to have God merciful unto him. This then is the sum and effect of that which we are here to observe. Now, judas must needs make this confession, because the priests might be so much the more without excuse. The Evangelist likewise maketh this recital, that we might the better behold how Satan had blinded all these reprobates: and that every of us might look narrowly into himself. And when God setteth before us such exampels of his ire & vengeance, and (to be short) that we, like men bewitched, and void of sense & reason, become so beastly, as to throw ourselves headlong into an hellish fury: This is to make every of us to stoop, and to cause us know that we may oftentimes fall into the same were if not that our God preserveth us by his grace and goodness. But by the way let us beware that we fight not against our own consciences, as the priests did: for as many as so harden themselves against God, shall in the end fall into such a reprobate sense, as that they shall be clean without all reason: for, after they have once so exceeded against GOD, they will also be past all shame before men. For it is good reason that the whole world should see their beastliness, and that there shamlesnes should be so known, as that every man might abhor their villainy. Here than we see why the Evangelist maketh this recital, that when judas came to restore the silver, the priests were no whit moved therewith. Indeed, they said it was not lawful to put it into the treasury, because it was the price of blood. And here also we may see, that hypocrites will always be sure to have some fine shifttes or other, to shadow and cover their iniquities, but it is all to mock God: For they never come perfectly and sound unto him. For, what is this to say, ho, surely we will never put this silver amongst the holy offerings, because it is the price of blood. Now, I pray you tell me, from whence came this silver? truly, we know this, that the priests lived upon the offerings of the temple: as at this day, they which in popery, are called prelates and churchmen, glottonously consume the offerings, and never care to what use they put them. But although the Priests took from the oblations of the temple, the silver which they gave to judas, they never cared, nor yet respected it: & now they make a doubt to put that silver again into the Treasury. But by your leave, they thrust back judas as it were after a scoffing manner, & as if they should have said, now sir, this villain hath betrayed his master, & it is no matter to us whether he hath done well or ill: nevertheless, because we for our parts will not be partakers of his offence, and make clean hands of it (because they had bestowed this money to such an use) we will buy a field with it to bury strangers in. As who should say, that they had satisfied God well enough, & that he could desire no more at their hands, although they had offended in that thing which they did. Thus we see, that hypocrites will be sure to have wherewith to make satisfaction, and so think by this mean to buy out themselves: howbeit these are but childish toys. Nevertheless, let us understand, that this thing is set down unto us, that we might know, that when we have fallen, we should acknowledge our faults indeed, and not go about the bush this way and that way, but wholly and freely condemn ourselves, & this is it, which we are here showed. But in the mean while, let us beseech the Lord to take away the wymples wherewith Satan goeth about to blindfold us, that we stand not stiff in our flatteries, thereby to excuse our naughtiness, and let us more and more make a good trial to condemn all our sins, & confess them truly. Moreover, we see also how god overthroweth the opinion of hypocrites, so that in the end they are clean put by, their pretended purpose. For, the priests would gladly have blotted out their offence, that it might never have come in question again: and this was their pretence, whenas they bought a field to bury strangers in But God turned all quite and clean against their meaning: for the Field was to be called the bloody, & murdering field, everlastingly to remain in the mouths of men, women and children: so that this detestable fault which the priests committed, might be daily made known and manifested, that it might be said, this is the bloody field, which was bought with the price of treason. And who were they that did it? Forsooth, even the priests and heads of the people. So then we see, that when hypocrites go about to hide and muffle their misdeeds, than God so much the more discovereth their villainies, and causeth all men to know, and abhor their detestable shamlesnesse. And here we see the reason why we have said, that we ought so much the more advisedly to come unto God, & lay open our sins, which is to this end, that it would please him to bury them even in the sight of himself, of his Angels, and of the whole world, whenas we, for our parts have thus acknowledged them. And in the end, the Evangelist allegeth one place out of the prophet, to show, that this is not only recited because of judas sin, & of the devilish obstinacy of the priests, but for the condemnation of all the people in general. For there it is said, that that which was written by the Prophet was accomplished, That God was valued at thirty pieces of silver, Zach. 11.13 & the same was cast into the Potter's field, now Zachariah, out of whom this place is taken, compareth our Lord jesus unto a shepherd, & saith that when he meant to govern the people of the jews, he took his staff or shepherds crook called beauty, that he might be able to say, that the estate of this people was so well appointed as was possible, if it could have been contented to have been guided by the hand of God. And could they desire any thing more? Now to prove that this is true, I pray you what great joy & felicity could we have, if God were not careful over us, & played the part of a shepherd amongst us. And thus we see what a government God used over this people, whenas this wand is spoken of, and not of a staff to lay on them and utterly to bruise them, but to guide & govern the sheep peaceably which were tractable & teacheable. Howbeit it is said that he took a wand the second time, as indeed, when the people returned from the captivity of Babylon, God thrust himself into the office of a shepherd: For after so horrible an overthrow as was before, he gathered the people together, that he might peaceably govern them under his hand. But in the end they dealt so unthankfully with him, as that he could not choose but clearly forsake them. And therefore he said Ah Sirrah I see well enough how it fareth with you: and I do nothing else but lose both my time and travel amongst you. And there he spoke after the manner of men. Well, go to now, dispatch me at once, & pay me, that I were gone And thereupon they brought him thirty pieces of silver. What quoth he, is this the reward & pay which I shall have of you? For when he spoke of the thirty pence, he had respect unto the oblations that were offered in the Temple. For as they hypocritically used them without faith and repentance) they were no better then vain ceremonies and yet notwithstanding the Priests made great account of them. And after this sort, deal the Papists at this day, for when they have made a great number of whim whames, and glorious devotions, they by & by think that God is as a man would say greatly behoulden to them. Now, God sayeth for all this, that they are but apish toys. For, sayeth he, what have I got by you? ye see well enough that I have but a shepherds pay, and ye think I am bound unto you for it. Tush, tush, it is nothing so, for I have no need of it: go your ways and cast it into the Potter's house, & fill up your holes and crannies therewith: go your ways I forgive you, and bestow it on your Potter's clay. As if he should have said, If you like to have it in your temple, stuff that with it? For I will have no part nor portion with you, and will rid my hands clearly of it: and think not that I will be contented in bringing me here as it were trifles for pay: for be you assured that I like not of any of all this gear. And this is the sum and effect which the Prophet meant hereby. Now, we know that, that which was then foretold of our God, was fulfilled in the person of our Lord jesus Christ, who is our very God manifested in the flesh. Wherefore it must needs be that this place should be verified by a visible manner, and that jesus Christ should be valued at thirty pence only, that is to say, 1 Tim. 3.16. the people very unthankfully dealt with him▪ whom God had appointed to be the everlasting Shepherd of this people. And this is most certain, that because the people could not abide that God should be their Governor, yet our Lord jesus hath always played the office of a mediator, although he never showed himself in our human nature. And this is it which we ought here still to remember, to the end that we for our parts might learn, seeing that God hath been so favourable unto us to gather us together as it were under his protection, and to take us to be of his fold, and delivereth unto us our Lord jesus Christ for our shepherd, let not us in such sort wound him, as to grieve his spirit through our rebellious and unthankful dealing, and not pay him (as we say) with nifles and trifles, but let us take him for our God and King, since he hath pleased so to vouchsafe it, and consecrate ourselves unto him all the days of our life, and not pay him with counterfeit coin, but yield unto him both our bodies and souls. For it is good reason that we should yield unto him all government over us, and we to be only his, seeing he seeketh only our salvation. Now to conclude it is said that when our Lord jesus was brought before pilate he made no answer, and that pilate asked him, saying, why speakest thou not? dost not thou see that these men witness against thee? and that he held his peace, insomuch that the judge wondered at him. Now, we are here in the first place to call to mind, that when our Lord jesus Christ appeared before an earthly judge, it was to this end, that we might be delivered from the condemnation which we have deserved to feel, Isai. 45.23. before the heavenly judge. For we know that we cannot go from that which is spoken of, by the Prophet Isaiah, that every knee must bow before the majesty of God. And therefore, since God is the judge of the whole world how is it possible that we can stand before his face? for there is none of us all, but must needs be enforced to say, that we are worthy to be condemned an hundred thousand times. And although we have lived but one year, yet have we committed an hundred thousand faults, which deserve everlasting condemnation, and is so engraved in our hearts as that we cannot deny it. Wherefore, since God is clearer sighted than we, how can it be that he should not condemn us, seeing every of us must needs in sundry wise condemn himself? howbeit we see our Lord jesus Christ to be driven to this extremity, as that he was accused before an earthly judge, and so profane a man, as that there was nothing in him but covetousness and ambition. And therefore since the son of God was brought thus low, it was to this end that we might understand and know that we might boldly present ourselves before the maiesti of God, for the receiving of us, so that we should never need to fear courageously to come before his tribunal seat, because we are sure that he will have mercy upon us. Moreover, we know that jesus Christ hath power, authority, & dominion to be judge over the whole world: and that when pilate had thus condemned him, it was to this end that we might boldly come unto him, because we know, that he shall come to be our judge. And again, that we might understand, because he held his peace, that his meaning was to abide to be condemned for us, and not answer for his justification, since he knew he must be condemned for our sakes. For although he was without fal●, yet bore he all our sins upon him. And therefore it is no wonder though he held his peace, and were overcome: for otherwise he could not have performed the office of a Mediator, without he had been condemned, and confessed that he was worthy to die for our cause. And this is the meaning why our Lord jesus Christ held his peace, that we might with open mouth call upon God, and beseech him of pardon for all our sins and transgressions. Let us now fall down before the majesty of our good God, and acknowledge our offences, beseeching him to touch us unfeignedly and to the quick, that we might groan and weep before him for the same. And although they be great and grievous, yet that he would not suffer us to be desperately shut out, but to be always subject & run unto him. And forsomuch as of ourselves we are blockish, and shall be never able to attain thereto, let us beseech him to look upon us with his eye of mercy, as he hath ordained our Lord jesus Christ to have care over us, as a shepherd hath over his Sheep, that he would also so gather us unto himself, as that we follow not the war of destruction from the which he hath pulled us, but walk in that good way, wherinto he hath brought us. Let us also beseech him so to continue us in it, as that we provoke not his heavy wrath against us, and thereby forsake us for being any longer our Shepherd: But to defend us with his favour and grace, and offer up such sacrifices unto him, as that we might know that he hath not lost his labour in governing of us, but that we might answer his holy calling. And for somuch as it hath pleased him to draw us unto him, and ch●se us for his people, and inheritance although we are no way able to satisfy the hundredth part of our duty, yet that it would please him to uphold us through his goodness, and that we might always make an estimation, of the benefit of the death and passion, which our Lord jesus Christ hath suffered, until such time as we are rid of all our sins, and be clothed with the perfection whereunto he hath at this day called us. That he would not only bestow this grace upon us, but up on all people and nations of the world. etc. The fifth Sermon of the passion. Matthew xxvii. 11 And jesus stood before the Governor, and the Governor asked him saying, art thou the King of the jews; jesus said unto him, thou sayest it. 12 And when he was accused of the chief priest and Elders, he answered nothing. 13 Then said pilate unto him, hearest thou not how many things they lay against thee? 14 But he answered him not one word: insomuch that the Governor marveled greatly. 15 Now at the feast the Governor was wonted to deliver unto the people a prisoner, whom they would. 16 And they had then a notable prisoner called Barrabas. 17 When they were gathered together, pilate said unto them, whether will ye that I let lose unto you Barrabas, or jesus which is called Christ? 18 For he knew well, that for envy they had delivered him. 19 Also when he was set down upon the judgement seat, his wife sent to him, saying, have thou nothing to do with that just man: for I have suffered many things this day in a dream, by reason of him. 20 But the chief Priests and the Elders had persuaded the people that they should ask Barrabas & destroy jesus. 21 Then the Governor answered, and said unto them, whether of the twain will ye that I let lose unto you? and they said Barrabas. 22 pilate said unto them, what shall I do then with jesus which is called Christ? They all said unto him, let him be crucified. 23 Then said the Governor, But what evil hath he done? Then they cried out the more, saying, Let him be crucified. 24 When pilate saw that he prevailed nothing, but that more tumult was made, he took water & washed his hands before the multitude, saying I am innocent of the blood of this just man: look you unto it. 25 Then answered all the people and said, his blood be upon us, and on our children. 26 Then let he Barrabas loose unto them, and scourged jesus, and delivered him to be crucified. We have here before already seen, that our Lord jesus so willingly offered himself to be made a sheriffee, for the repairing and blotting out of our iniquities through his obedience, as that he was very well contented to be condemned. And here we see why it is said, that he answered to none of the accusations that were brought against him. He was able ●ust ●i●ally to have done it, but he held his peace, as it is also laid of him by the Prophet Isaiah. Which thing was not done, Isaiah. 53. 7. only to show his patience, but also that we might be able at this day freely to glory, that we are just and innocent before God (although our own consciences accuse and condemn us) because we know he hath received us to ●●●●y, and that also in sins are taken away by reason of the perfection thee was found to be in our Lord jesus Christ. And thus we see how that the Son of God hath purchased us liberty, that we might be able boldly to glory that we are the children of God, and taken before him to be righteous, to wit, when he would make no reply for the setting forth of his pureness of life. Now, in very deed a man would at the first sight, think it very strange that he held his peace, & yet said, that he was King of the jews: For these things seem to be clean contrary. Howbeit, joh. 6.15. S. john goeth on further, and saith that he declared, that his kingdom was not of this world: and beside, said, that he was the Son of God: For he protested that he was come into the world to defend the truth. And all this agreeth very well together: For it must needs be that our Lord jesus should show himself to be the King of the jews, and the Son of God also: without ye would have denied the Prophecies; howbeit he did not this to acquit himself: but choose rather to hold his peace, and use few words because he would be condemned. We have then here to note, that when we hear the silence of jesus Christ spoken of, it was, because he would make no excuse: and therefore held his peace: and yet was he contented to speak as much as was needful. We see also why. S. Paul saith that he made a good confession before Pontius pilate. 1. Tim. 6.13. For if our Lord jesus would have stood to his defence, the judge was already persuaded of his innocency. And so by his speaking he might have had the day. And this was it that made pilate so to wonder: and yet our Lord jesus was contented ●o vn●nesse as much as God had enjoined him to do: not 〈◊〉 that he should teach (for that was no place for the purpose bu● to confirm and ratify the doctrine, which before he had de●●e●●●. Now we are on the one side to note by the way, that the offence which chiefliest troubled the jews, was that he had made a gar●o●● & hindered the payment of tribute to the Emperor of Rome: which was a thing to move the Governor being a Pagan, whom the Emperor had sent thither to wrath. In deed this is very certain, that our Lord jesus showed himself to be a king, john. 6.15. but yet no earthly Prince: for we see, that when the jews would have crowned him, he withdrew himself and hide him in a mountain: and thereby he cut the throat of this slander, because he should have made the Gospel to have been evil spoken of if he had perverted the politic order and government of the world. For be that came to call us all to the kingdom of heaven and to make us partakers thereof, meant not to abolish earthly kingdoms, seeing they are upholden by him, and his power. And therefore it was not meet that the Gospel should carry with it any such blame, as that jesus Christ was come to usurp any worldly power, or authority. And here we see why he namely saith unto pilate that his kingdom was not of this world. And to say the truth, what were it, and if the kingdom of jesus Christ were earthly. For what should we get by putting our trust in him, 1. Cor. 15.19. when as we see our estate to be so miserable in the world. Truly the very Infidels are in better case than we, considering the afflictions which we must abide. In deed it is true that God sendeth his scourges over the face of the whole earth; and they which desire as much as is possible to be freed from them, shall neither will nor choose but be subject to a number of miseries and afflictions. And yet for all this, we shall always be more roughly handled: For God must first begin, to chastise his own house and Church. And therefore, if our Lord jesus had been an earthly King, it should seem that we were mere strangers unto him. Moreover, let it be that we had all the pleasures in the world, and that by the mean of the Son of God, we were here as in a Paradise, yet should our life be but a shadow, and our felicity very short, and transitory. And therefore, we ought very well to know, and be fully persuaded, that the kingdom of our Lord jesus Christ is heavenly, that we might bend ourselves to the everlasting life, whereunto we are called. Thus we see, that the kingdom of jesus Christ is everlasting, because it consisteth not of any thing in this corrupt world. Let us therefore patiently bear all our adversities, considering, it neither diminisheth nor lesseneth the grace which our Lord jesus Christ hath obtained for us: for they are even so many helps to our salvation, as Paul witnesseth. Rom. 8.28. And when the world shall despise and mock us, & we suffer many slanders, abide hunger, and thirst, draw our legs after us, and be harried on every side, yet must we have this consideration, that God accepteth of us. And this is, as if he chocked us by the thin, and said, Look up a soft, and set not your minds upon these worldly matters. This then is the sum which we are here to observe. And to say the truth, it is not without cause that our Lord jesus spoke so confidently, that he was borne and came into the world to say the truth: and that whosoever would have any good taste, should stay himself upon his word. By this we see, that this is a doctrine of great weight ● to understand that the kingdom of our Lord jesus Christ is not here on earth. For if this had been a light saying, he would have passed it over lightly: But when he said that he came into the world to tell the truth, this was as if he would have us give good ear, meditate in our hearts, and apply our minds to this doctrine: this was, to make us forsake the world and all the creatures thereof, that we might come to this heavenly King, and seek after the spiritual benefits, which are communicated to us in him, to the end we might enjoy them in such measure as he knoweth ●o be most profitable for our salvation. And let us, of all that which we see to be the very summary of the Gospel, note well this saying, That jesus Christ came into the world to speak the truth: to the end we might hereupon conclude, that whensoever we shall give diligent ear unto his word, that it shall not be in vain: because this is a certain & resolute conclusion, that whatsoever he had given them the choice either of jesus, or Barrabas, who (as S. john saith) was a thief: john. 18.40. and the other Evangelists say, that he was a notorious naughty man, both a murderer, and a sour of sedition and trouble in the Town. Now, this was a detestable pestilence of all others: and yet the people cried out, Let us have Barrabas, and let him be pardoned, and jesus Christ crucified. By this custom of letting lose a prisoner at Easter, we see with what foolish devotions men are carried. For they thought the feast to be so much the more honourable, in the losing of a prisoner, and that they did God great service: and yet all was very abominable: For it is said, That he that justifieth the wicked, Prou. 17.15. & he that condemneth the just, even they both are abomination unto the Lord And therefore it is meet that they which sit in the place of justice should be of upright minds: For when he armeth them with his sword, he saith not, do as you think good yourselves. For his meaning is, that they should have a fatherly care over the people, and to be very wary how they lift up themselves cruelly, to wrong others, by abusing of their credit and authority, but would have them rather be gentle and pitiful. Yet must they punish wickedness, for God so commandeth them. But what do we men? Forsooth, we think we honour the feast of Easter, when as we offend God, and manifestly transgress his word. By this we are admonished not to follow our own fantasies, when the matter concerns the service of God, but altogether do his will. Let us not therefore fain a devotion which seemeth good in our own eyes, but be contented to do the thing which God hath ordained & allowed. And here we see what ariseth upon this kind of custom, to wit, that we make laws accordingly at this day: so that whatsoever is received for a common order, seemeth to be lawful. And yet howsoever it seemeth to us, God utterly condemneth it. Now, we see what abuse hath come herein, which is this, that this corruption hath made Barrabas to be preferred before the son of God. A man here would at the first sight think it very strange that our Lord jesus should be thus lightly esteemed of, and a thief and murderer greatlier privileged than he: that he, should find such favour & grace amongst men, & jesus Christ to be so shamefully & slanderously handled. For, was it not enough that the son of God was crucified, & abode a most slanderous kind of death, without he must also be greatly tormented. The death of the cross was but as a punishment for thieves: & it was not only, as at this day the gallows should be, but it was as if he should have abidden the wheel. Was it not then enough, that after jesus Christ had been buffeted, & spetted on, & brought even down to the pit of hell, but that he must in comparison be showed to be accursed of all the world? For, if we should judge of it according to natural reason, & look upon the outward show, surely we should be confounded, but we must lift up the eyes of faith a great deal higher, & come unto that which before we have said: to wit, that all this was governed by the counsel of God And therefore let us not stand upon that which the people, & pilate did, but let us behold the unchangeable decree of God: which is, that for the better humbling of us, his will was to have his Son so shamefully to be cast down, yea to be cast under the feet of all the malefactors of the world: being crucified between two thieves, as hereafter shallbe seen. We see then what it is for us to observe, when it is here said that Barrabas must be let lose, and jesus Christ be made the most abominable man of the world Yet for all this, Pilate went about to have delivered our Lord jesus: but it was by a devilish mean, to wit, by buffeting of him (which they then called punishing) & would have let him gone, when he had so punished him, as one that had committed a fault: For by this he pretended to appease the stir of the people. Now, if our Lord jesus had been thus delivered, what had become of the Gospel, and of the salvation of the world? For this correction which pilate, brought him to, was a sign and token of dishonesty for ever, as if the Gospel had been a wicked doctrine, considering, that the judge of the country condemned it: and the person of our Lord jesus Christ was clearly refused. And yet, had we all been lost, because there was none other mean to reconcile us unto God, but by the death of his only son. And thus we see that the death of our Lord jesus, was the very open way unto life. So then, we see that the Devil did the best he could not to have our Lord jesus to die: and yet who clapped, the Priests & their like, upon the backs to pursue jesus Christ unto death, but the Devil himself? This is very true. for he bewitched them: & as we see that God sendeth the spirit of trouble & madness upon all the ungodly, so that they are one against an other: even as the waves of the Sea beat one an other: even so was the Devil carried, when as on the one side, he went about to abolish the memory of our Lord jesus Christ, & beside, on the other side, meant to hinder the redemption of mankind. But God so handled the matter, as that the very mouth of the judge should bear witness of the innocency of his son: & yet for all that he hath promised he will perform. And therefore when David would strengthen himself against all temptations, Psal. 12. he saith that the word of God was like unto silver which had been seven times purified in the fire. Even so, as oftentimes as we doubt of the promises of our lord jesus Christ, and shall be troubled and grieved (as that is the subtlety of Satan, to make us loathe ourselves, & to be out of heart.) Let us return unto this testimony, that however it is, our Lord jesus Christ hath appeared unto the world, that he might be a faithful witness for us: and let us at this day be assured, that he in effect showeth us, that he hath not given us all these promises in vain, because he will without all doubt perform them. And thus much we have in sum to consider of. Moreover when pilate said, What is the truth? Let us note that when he moved this question, he spoke it not for any desire to learn, but after a despiteful & scornful manner: which is at this day, a vice that reigneth in many. For when we speak of the truth of God, we mean the doctrine of the Gospel: And S. Paul also so calleth it, Ephe. 1.13. to the end we might make a difference thereof from all other knowledge. In very deed if any thing be told us which hath been done, that is a truth: But when God calleth us unto him, and would draw us from this world, that we might come to the heavenvly life, this truth ought to be set in the highest degree, and should make no reckoning of the rest in respect of it. Let us now consider how the world reverenceth the word of the Gospel. The wisest worldlings (for so they are accounted) are so presumptuously blind, as when that is spoken of unto them, will thus say, what I beseech you? Have we lived thus many years in the world, and do you think we know not the Gospel, nor any thing else. But they will all be ashamed whenas they shallbe told that the truth of the Gospel hath been buried, and that they ought to look more narrowly unto it: Now hereupon we hear well enough how they scoff and jest. And even so fared it with pilate. For because the Emperor had sent him to be his Lieutenant in the Country of judea, he thought he had great wrong done him, when a man spoke of a truth which he knew not of. What? (sayeth he) thinkest thou that we are all fools? and do nothing else but lie? Are we not able to discern between good and ill? And is it meet for thee to reprove me and say, I know not the truth, who am here set in office, and do represent the person of the Emperor? Thus we see the meaning of pilate, which is, he proudly swelled like a Toad, and would not be so taken, as to be once thought, that he was not able to discern between good and bad. And indeed, we see that he tarried not to hear what our Lord jesus would say, but cast out these despiteful words, and went his way. Since than it is so, let us consider with ourselves, that although there be at this day, many pilates which refuse to learn in the school of GOD, and to become teacheable, as if they were wise enough, yet let not us give over submitting of ourselves unto his obedience, but accept of that which our Lord showeth and setteth before us: because we know that the truth will not grow up in our minds, by reason they are full of vanity and leasings, and we plunged over head and ears in darkness, until such time as God draweth us out of it. And therefore, let us understand that the truth far passeth our minds and powers, and that GOD must be our Master, to bring us unto it: & we also very young and feeble, to receive that which he showeth us: and let us hold this truth for so precious a jewel, as that when we have compassed both heaven and earth, & think we have learned all, that it is all but smoke, and will sléete away, until such time as we build upon this most certain & unchangeable word. And this is the effect of that which here we are to consider of. Now, it is by & by said, That as Pilate was set down in the judgement seat, his wife sent unto him and prayed him not to condenne jesus Christ, because she had been troubled with many things in her dreams▪ of him. No doubt of it, it was the will of God, divers ways, to testify of his innocency: yea even by Pilate'S own mouth (as already hath been said, & as hereafter shallbe seen more at large) not but that God had concluded what should become of his only Son. And so, forsomuch as his will was that he should be the Sacrifice, to take away, the sins of the world, it must needs be that the Scripture should be fulfilled. But it must also needs fall out that our Lord jesus must be proved a just & an innocent man, that we might the better understand that he was condemned for our sakes, of which condemnation we were guilty: & that whensoever we hear of the death and passion of our Lord jesus Christ, we should continually remember our sins and iniquities. Hereupon it is said, That Pilate desired to let lose our Lord jesus: For although he had the chiefest authority, without controlment, yet because he was in a strange country, and amongst a mutinous company, yea, & had a garrison in the town, the sedition troubled him. And here we see what the cause was why he would subtly & friendly proceed in the matter, Forsooth it was by reason that he would have appeased the people. Then it is said, that he offered them their ancient custom, which was, That every Easter he should let lose unto them whatsoever prisoner they would. For his meaning was that he should die, that he might be the sacrifice, which should be offered for our salvation & redemption. God hath but one only & plain will & meaning, but it is wonderful to us, & his proceedings are so strange, that we must be feign to cast down our eyes, and yet confess that our Lord jesus hath suffered, but not as men would, but because that we should have such a pawn of the infinite love of God, & that our Lord jesus Christ might declare it, whereby he might show how precious & dear that salvation of our souls are to him, & therefore let us well consider of all these things. Moreover, in the end john saith, That although jesus Christ was scourged, yet that the people strained themselves, to cry out the louder, to have him put to death. Then Pilate rehearsed again, that he heard that jesus was the son of God: which were the words that touched him, and was more a feared of that, than he was before. And mark why he asked, whence art thou? and when jesus Christ held his peace, knowest not thou (sayeth he) that I have power to lose and condemn thee. Now, we see here why the jews brought in, such an accusation against our Lord jesus Christ. In very deed, the offence which might the rather move the Governor of the Country, was, because he took upon him a kingdom: But when they see that their malice was discovered, and that Pylat right well knew that they were but feigned leasings, they thereupon said, we have a law by which he ought to die. And that, they reserved for their privilege, to the end they might not reason about religion. For the Romans who were profane people, and served their idols only for fashion's sake, would maintain their dominion, every man as he was minded. And thereupon they said, he hath made himself the Son of God, and therefore hath he blasphemed. It is true, that if our Lord jesus had not been the redeemer of the world, he had been worthy to have died, for calling of himself the only Son of God: For we are all the Children of God, seeing he hath adopted us by his grace, and this is the common vain, and phrase of the holy scripture. And they which have received any special grace, as Princes, and magistrates, are called the Sons of God another way. Wherefore, by a far greater reason, may jesus Christ, Psal. 82. ●. who was perfectly anointed with the graces and virtues of the holy Ghost, very well be called the Son of God. But if he had not been the redeemer of the world, and had called himself, for honours sake the only son of God, surely it had been a deadly offence. But how fell it out, that the jews accused him hereof? In the first place we are to note that it was for want of knowledge of the scriptures, because they knew not that he which should be the redeemer, should be manifested, to be the living God. And therefore because they had no knowledge of the Scripture, nor acquainted therewith but were like unto brut beasts by reason of their negligence, see why they were so bold to condemn jesus Christ. The like rashness we see to be in all those which are ignorant. For when we shall at this day hear them cry, thou heretic: they speak it not because they are able to prove it, but the most doltish of them are carried with such a rage, as that they will (forsooth) he zealous, of the honour of God, and yet know why nor wherefore. Moreover, they must inquire whether jesus Christ was the Messiah, or not: howbeit the jews refused him without ask any question. By this we are to learn, that if we will have such a zeal as God liketh of, we must be ruled by a true knowledge and be taught by his word. For we may utter whoat words, but they shall be but so many of Satan his rages, if we speak not like the Scholars of God: because he is the only competent judge, and reserveth this office to himself, to show us, what his will is. Seeing then it is so, let us follow the word of God simply, and be quiet: and let our zeal be ruled by it, & this is it which we are to observe in the first place. But when it is said, That pilate was more afeard than he was before, when he heard the Son of God spoken of: here we see in the person of a wretched pagan, that a little seed of religion moved and pricked him, and so solycited his conscience as that he knew not which way to turn him. He see jesus Christ altogether deformed, and he himself had caused him to be scourged and he was before that very shamefully used, with spitting and buffeting in the house of Cayphas to be short, a man utterly despised and forsaken of all men: and yet the name of God moved Pontius Pilate, and engendered in him a marvelous fear. What then shall we do whenas we shall become like unto brute beasts. For when any man shall speak to us of God, if we be not some way kept in & restrained, we shall after the example of pilate, be condemned in the latter day, we shall at this day see such devilish and horrible skorners, that if a man say unto them, behold what God showeth us, and allege his word, and allow of that which they refuse, they care not, but will stop their ears, hood wink their eyes, and their minds are otherwise occupied, and so proud, as that there is no speaking of giving ear: For thus they please themselves we are at a good point (say they) and so it shall be: It is even so, yet look upon Pilate, who never had heard a word of the doctrine of God, yea he contemned the law so that what soever the jews did, he thought it to be but a fond devised thing, and worshipped his Idols: yet the name of GOD touched him, and he contained himself thereby, whenas he heard it spoken of. And did he this for any Majesty or pomp that he see to be in Christ jesus? No, for, the very name of God was it, that moved him to this reverence. What then shall become of them who shall be condemned by this fear of Pilate, so long as they follow their accustomed manner of life, so that there can be nothing wrong from them, although a man do not only talk unto them of the name of God, and speak as it were sometimes glaunsingly, but offereth also both to teach them, & point them out with the finger, the testimonies of the Scripture? If they vouchsafe not to consider of it, nor yet give any diligent attendance thereto, must it not needs be, but that the Devil hath altogether possessed them, and give us to understand that they are very monsters, who have quite given over all the seed of Religion, and obstinately set themselves against God, in despite of nature? And this is it which we have to consider of. Now however it is, we on the contrary part also see, that whatsoever fear we have, and whatsoever our minds and understanding can comprehend for the honouring of God, will be like none other thing but as a bright lightning, which flasheth in our faces, and is soon gone. For how did Pilate fear God, we see that it stand him not, but showed so great cruelty, as if God had never been? Thus we see, that they who are not governed by the spirit of God, shall on the one side be so possessed with fear, as that they shall at sometimes be made to stoop: But yet they new gi●e over ●●ting up of their horns, quickly forgetting themselves, Exo. 8.8.28. &. 9.17. & 10.17. & Ex. 8.19. and dulling their consciences to do wickedly. For we see that Pharaoh was many times put in fear, when as he said, I beseech thee pray unto God for me, And when he see the wo●de of God so apparently Surely, quoth he, this is the finger of GOD, and I must needs submit myself unto him. But within a while after he became worse, than ever he was, even so fared it with Pilate. Now, this is to admonish us, that we make not account of the fear of GOD, as of a blast of wind, but let it be strongly rooted in our hearts. For how did Pilate fear God, Forsooth it was such a fear as made him only to be more inexcusable. And here we may see why God awakeneth the consciences of those that are a sleep, and would utterly cast of the yoke, which bringeth them to a more narrow consideration of themselves, so that they shallbe made, spite of their téethes, to acknowledge their miseries, and feel their sins, although they would walter themselves asleep in them. And therefore all the doubts, which all the contemners of God and the wicked have, are even so many adiournaments or days over, which God granteth them, to make them void of all excuse of ignorance. But anon after, they let slip the rain, and run at random, without any stay: as here we see Pilate did. At the beginning he was greatly afeard, but soon after he returned to his old bias again. For thus he said to jesus, Knowest not thou that I have power to lose, and condemn thee? Let us here in the first place note, that if he had been a thief, yet could not he once remove his finger, without God had given him power. How then durst Pilate warrant himself such an outrageous licence, to condemn and pardon as pleased him. And surely it were much better to set at liberty all thieves, to rob and spoil in the woods, then to set men in so honourable a place. who take pleasure and delight in their authority, and never have any care of conscience, but bring the whole world unto confusion. Now, we see here (as I have said) that Pilate his fear never took deep root in him, but was only a puffed of wind. Wherefore let us learn to have azure and constant fear of God, that we may walk in his obedience, and valiantly fight against whatsoever might put us by, and always thus restrain ourselves, as that we provoke not him to wrath, who hath all power over us. And this is it which we are here to consider of. Let us also beside consider, that the glory which Pilate attributed to himself, is notwithstanding turned to his great shame. For his enemies could never speak worse of him then for this: to wit, that he would be taken to be a man of no discretion to discern betwixt good and bad: and yet he boasted himself of it. Here therefore we see, that the higher the despisers of God think to advance themselves, they must always feel, that they are the more shamefully to be thrown down: and God so giveth them over into a reprobate sense, as that they brag of their iniquities, that they might become detestable both in heaven and earth. What is there then for us to do? Forsooth, let us learn to glory in that which is good, and have an eye to do the thing that is lawful. For they which glory in their mightiness, and in their authority, without doubt do provoke the Lord to anger, because they have many times gotten their riches and credit by unlawful means, as by rioting, cruelty, and all kinds of extortion. Wherefore when they glory herein, it is as it were to set themselves against the Lord. For he that hath gotten every way by spoil, will say I am wealthy: and see, he will say, I have gotten, whenas he hath sucked the blood of the poor out of them. But how? Surely, by deceit and wicked practices, in robbing the one, and glutting the other. Another man, through abition, and unlawful means, is advanced to some honour, and hereupon forsooth, this man would be greatly feared. And this kind of dealing is manifestly to stand against God, And therefore (as I have said) let us learn to glory in that which God alloweth and liketh of. True it is, that although there be valour in us, yet is it not lawful to usurp the commendation which God reserveth to himself, and for the which we ought to honour him, because, all that we have cometh of his free gift. Wherefore, we must not without doubt, glory in ourselves, as if that which God giveth us appertained unto us: But, I say, our glory should be only in this, that it hath pleased God to adopt us for his children, and hath given us his grace to walk in his fear, and power also to abstain from evil. And herein, aught to be all our glory. And beside, if we be of no reputation in the world, let us beseech him to grant us patience, and rather desire to live in this estate, then to be exalted, and yet to rejoice and be glad, but not as the worldlings do, who, make themselves such sport, as that there is nothing that is able to hold them in. And therefore the sum and effect wherein we must glory: is this, to will and desire no more than God would have us to do, and set ourselves against whatsoever he misliketh of, although the world and all such as commit tyranny, and exceed in doing wickedly, rejoice in it. Wherefore let us gladly and willingly leave all these glories, desiring nothing else but to have God to acknowledge and allow us for his children. And this is in effect, the thing which we have here to consider of. Now, for a full conclusion, it is said, That when Pilate saw he prevailed nothing, and that the people made a greater stir, he washed his hands, and said, I am innocent of the blood of this man. We have already said, that our Lord jesus must be found innocent, even by the Testimony of the judges own mouth. For where it is laid that jesus Christ was condemned, and suffered under Pontius Pilate, it is not sufficient for us that we have understood the History. But we must eftsoons acknowledge that jesus Christ was not only innocent, but was also the fountain of all holiness and perfection. Why then was he condemned? john. 1.29. 1. Pet. 1.19. Galat. 3.13. it should seem that here are two divers and sundry things. For, it is said, that he is the unspotted Lamb of God. And because he was the Lamb of God, it was meet that he should be condemned as a Sacrifice. This word, Lamb, importeth that he must be offered up. And what is it that the law calleth Sacrifices? Forsooth, it is sins, and curses. And we see why it is said that our Lord jesus was accursed for us: to wit, he received unto himself, the curse which was due for our sins. Thus we see in what quality and state he was condemned: because GOD had established, that he should be as it were the Lamb, which should be offered for a Sacrifice. Howbeit it was meet he should be known to be without spot, and his purity be openly seen, to the end we might take hold of our sins, until the time we know jesus Christ to be the mirror of all perfection, and enter into the trial and examining of our sins, and be displeased with them, and condemned, and we should have been, had he not delivered and freed us. Now, when Pilate had taken the Basin and washed his hands, that was over trifling a a Ceremony and a very foolish fashion: as though he could have discharged himself before God for it: Howbeit, when he attempted to appease the rage of the people, that was not to make his excuse unto God, For, he protested not before God, that he was innocent: but said only to the people, look well to yourselves my masters: For, as for myself I am innocent. As if he should have said, it is you that enforce me to do this. But all this (as I have said) will not excuse him. Neither did he the duty of a judge: For he should have chosen rather to die an hundred times, then to have declined from the doing of his duty, whenas he see such troubles in the world, yea, he ought to have had this magnanimity with him, to do the thing which he knew to be both good and just. But when he saw the people in this heat, he was contented to be carried as pleased them. Notwithstanding, he must, in spite of his beard, be a witness of the innocency of jesus Christ, even for the justifying of him by his own mouth. And yet he would needs condemn him, howbeit therein lieth all our comfort: for we know that when we are at this day brought to appear before the judgement seat of God, it is not to the end we should be condemned. But because the blood of our Lord jesus Christ which was shed for us, is the true and right cleansing and washing of our souls, he receiveth us as pure and clean. And thus we see whereunto we must trust. Yet for all this, we here what the jews say: for they are so headlong carried, by the strength of Satan, as that they cry out, His blood be upon us and upon our children. Now they were God's inheritance, and the very elect and chosen amongst all the nations of the earth, and yet they gave over this honour, and all the promises of salvation, and this holy alliance which God had established with their line. And here we see how they were deproved of all the benefits which God had before distributed unto them, because they came of the seed of Abraham: and it came so to pass that the blood of our Lord jesus must fall on their heads even to the utter destruction of them and their posterity, as before he had also declared▪ For thus it is said, Mat. 23. 3● It must needs be that your iniquity must be great, and that the blood of Martyrs even from the just Ab●●, unto Zachare as the son of Ba●acheas whom ye sometime slew, do put you in remembrance, and that you might see that you have been always murderers of the Prophets, and by that mean have wa●●ed against God and his word. Thus we see that the blood of our Lord jesus, which should be the salvation of the whole world, but specially of the jews, because the first begotten, appertaineth to them, hath cried for vengeance against them. Howbeit, let us now learn to plunge ourselves in, and beseech the Lord to light upon us after another manner, both upon us and upon our children particularly: that is to say, that we might be washed & cleansed of them, whenas we see ourselves, by reason of our sins, to be abominable in the sight of god, until such time as we be washed: and let us suffer the blood which hath been shed for our redemption, to light upon us, and be deawed with it, by the power of the holy Spirit (as Saint Peter saith in his Canonical Epistle) and have great regard how we refuse the grace which God offereth unto us, 1. Pet. 1.2. which the Jews lost through their unthankfulness, and provoked him more and more to wrath. And therefore let us at this day dispose ourselves and be ready to receive the cleansing of our Lord jesus Christ, which we cannot lay hold on, but by faith, and beseech the Lord, that we may not receive this washing in vain: but that we may from day to day have all our spots wiped away. Let us also desire our God that it would please him to increase in us this purity, which our Lord jesus Christ purchased for us, until such time as we are come unto his kingdom, where we shallbe discharged of all the corruptions of our sins. Let us now fall down before the Majesty of our good God, and acknowledge our offences, beseeching him that we may have such a lively feeling of them, as that it may make us run with a greater desire to the remedy which is set before us: (to wit, to the death which his only Son suffered. And that we may come with such repentance, as may obtain mercy at his hands: and that, not only for a day, but that it may also continue with us both in life and death. And in the mean while that we might be so renewed by his holy spirit, as that we might persever in serving and glorifying of him as he is worthy, and wholly clean unto our Lord jesus Christ: that since he died, and is risen again, we might live and die in him, & seek nothing else, but to make ourselves conformable and fit unto his word. And so, Let us all say, O Almighty God, and heavenly father, etc. The sixth Sermon of the Passion. Matthew xxvii 27 THen the soldiers of the governor took jesus into the common hall, and gathered about him the whole band. 28 And they stripped him, and put upon him a Scarlet rob. 29 And plaited a crown of thorns, & put it upon his head, and a reed in his right hand, and bowed their knees before him, and mocked him, saying, God save thee King of the jews. 30 And spetted upon him, and took a reed and smote him on the head. 31 Thus, when they had mocked him, they took the rob from him, and put his own raiment on him, and lead him away to crucify him. 32 And as they came out they found a man of Cyrene, named Simon, him they compelled to bear his cross. 33 And when they came to the place called Golgotha (that is to say, the place of dead men's skulls) 34 They gave vinegar to drink, mingled with Gall: and when he had tasted thereof, he would not drink. 35 And when they had crucified him, they parted his garments, and did cast lots, that it might be fulfilled, which was spoken by the Prophet, They divided my garments among them, and upon my vesture they cast lots. 36 And they sat and watched him there. 37 They set up also over his head the cause, written, THIS IS JESUS THE KING OF THE JEWS. 38 And there were two thieves crucified with him, one on the right hand, another on the left. 39 And they that passed by, reviled him, wagging their heads. 40 And saying, thou that destroyedst the temple, and builded st●● in three days, save thyself: If thou be the son of God come down from the cross. 41 Likewise also the high Priests mocking him with the Scribes and Elders, and Pharisees said, 42 He saved others, but he cannot save himself. If he be the King of Israel, let him now come down from the cross, and we will believe him. 43 He trusteth in God, let him deliver him now, if he will have him: for he said, I am the son of God. 44 That same also, the thieves which were crucified with him, cast in his teeth. AS concerning the matter which before we have handled, we must yet a great deal better consider, that the kingdom of our Lord jesus Christ is not of this world. For we see that he was shamefully dealt withal and made a very jesting stock: and in steed of a kingly Diadem, he had a crown of thorn: in steed of a Sceptre a reed, and beside, whatsoever shame might be devised against a man, it was done to him. And therefore if we shall let our senses stay upon the thing which is here rehearsed it will be a marvelous object of offence as it were, to estrange us from our Lord jesus Christ, and so consequently from all hope of salvation. But we must look upon the spiritual kingdom, whereof mention hath here before been made, by faith: and then conclude, That although we make a jest at the kingdom of our Lord jesus Christ, yet doth God and the Angels esteem of it according to the worthiness thereof. Yea and we are to call to mind, that the son of God was after that sort entreated, in his own person, to the end he might take upon him all the rebuke & shame, which we justly had deserved. For, how can we come before the Majesty of God, so long as we are defiled with sin and iniquity? But because our Lord jesus was contented to have his face spit on, to be buffeted, and abide all reproach, see how we at this day are acknowledged and allowed to ●e the children of God▪ and herein standeth all our trust and confidence. We have moreover continually to consider, that GOD will cause us a little better to feel our sins and iniquities, to the end we might abhor and dete●● them, when as we see, that the Son of God must repair and amend them, and suffered so much, to purchase us grace and pardon, and the heavenly father also, not to spare him, for the doing of it. Thus, when we see that our sins were such as wrought so great a confusion and shame to the Son of God, we ought to be humbled, and be altogether ashamed of ourselves, yet notwithstanding, we must take a good heart unto us, and be so fully assured as not once to doubt when we shall come before the Majesty of God, that our Lord jesus Christ hath purchased our pardon, seeing he was contented, for our cause, to be so lightly regarded. For by this mean, he hath gotten us glory & worship even before God & his Angels. Now it is here said that our Lord Ies●●, was 〈◊〉 to the place called Golgotha, to wit, a place of dead men's skulls▪ The Hebrew word, from whence this is derived, signify th● to roll or bowl: Howbeit they then used it so, because that whe● any carcase is through rotten and turned to dust, the head is then very dry, and like a round bowl: Wherefore they called the name of this place Golgotha, because that many malefactor's 〈◊〉 there punished, & there their heads remained. And here we are to remember the saying of the Apostle in his Epistle to the hebrews, Heb. 13.11. That our Lord jesus Christ was led out of the Town as the offerings were wont to be, whose blood was carries into the Sanctuary for the wiping away of the sins of the people▪ Now, it was said, that that sacrifice was as a man w●●●d say, accursed: and therefore it was meet it should be carried a great way of. Thus we see, that the son of God would take upon him this state and condition, that we might in very 〈…〉 to that God hath now freed and pardoned us; For we are worthy that GOD should give us over, and power upon us his horrible 〈◊〉, so long as he seeth what we are. Wherefore, there is now other way for us to obtain pardon, but to come unto our Lord jesus Christ, & receive all our succour from him, because he discharged us of a great burden, whenas he would as it were, be●●●e accused and abhorred for our sakes that we might find favour before God, and so obey his holy will. For, although pilate his judge, had oftentimes justified him, yet for all that must he take upon him in his own person, all whatsoever was requisite for our redemption, for he was our pledge and surety, and therefore must wholly answers for us. So then, when we have understood that our Lord jesus was thus cast of, as one not worthy to be accounted amongst the fellowship of men, yea, even so stinking, as that he could not be abidden: when we see all this, I say, let us learn to follow him, & forsake the world, as here in this place we are exhorted. And if it so fall out, that we must needs be made jesting stocks, and be cut of as rotten members, and be abhorred and detested. Let us patiently abide all this gear, and not see it, until such time as that day cometh wherein our sorrows shallbe turned into joy, & God shall wipe away the tears from our eyes, and that the thing which is now thought to be, as shameful, shall then be wholly turned to honour and glory. For without all doubt, look whatsoever we suffer for the name of jesus Christ, is more honourable before God, than all the pomps and glittering shows of this world. And this is it which we are to consider of in this place. Now the Evangelist goeth on and saith, that they which passed by, mocked our Lord jesus, but especially the Priests, the Scribes, and such like. And what was the matter I beseech you? Forsooth thus they said: If he be the Son of GOD, let him come down and save himself for he hath saved others, and if he be the king of Israel, let him now show himself so. Here we see how terrible blind these wretched people were, whom Satan had so possessed as that they had neither feeling nor yet discretion. We see also the Priests, who should have been the Angels or messengers of GOD: for he had appointed them for that purpose, Malach. to the end his word and will, might be known from their mouths. We see likewise the Scribes, who were acquainted with the law, and yet by thinking to make our Lord jesus no body, declared that they trod under foot the Holy Scripture, all the Religion whereof they so much bragged. For when the Messiah was spoken of unto them before, Mat. 2.5. they could say that he must be borne in Bethlehem, and they were advertised and informed also that the redeemer which was promised them, must suffer such a death. And this was no dark thing: The place of Isaiah also was manifest, if so be there had been a recital made of that which our Lord jesus endured. They might therefore, know that it was impossible to have those things better set down in order, than the Prophet had done, although he spoke of it many years before. And beside, there are many sayings both in Zachery, & in Daniel, that God would gather his people together, and thereby restore his Church again: which is, that the redeemer should suffer all the shame and curse of the world. Why then are they so bend against the son of God, when he discharged his office, as hath sufficiently been declared by the Prophets? Surely, we may see that Satan carried them away, whenas they had forgotten all that they knew before. And therefore, let us be well advised, so to walk in the fear of God, as that when we have had a taste of his word, we reverently receive him, & obey our Lord jesus Christ who is there, offered unto us. For in him it is, that we must find all perfect blessedness: if so be we come humbly unto him. For if we think to rest with God, it is reason our fool hardiness should be paid the same wages, that these wretched men of whom here we read, were, who were so violently carried with fury and rage. Now, we are to make our profit by these blasphemies, in turning them clean contrary. For we see, that because our Lord jesus Christ would be our king and head, it cost him therefore his life, And the enemies of the truth said. ●f he be the king of Israel, let him save himself: But this must he abide in his own person, for the purchasing of our salvation. Why then would not our Lord jesus Christ spare himself? Wherefore suffered he so bitter and slanderous a death, but because it could not be, that we should be delivered but only by such a ransom. And therefore we ought to bend ourselves against all the supporters of Satan, & against all such villainies as vomit out such blasphemies as the Evangelist speaketh of: and be most assured, that we have in deed a king, who hath more esteemed of our salvation, then of his own life, and abidden whatsoever was meet for our redemption, having none other respect, but to redeem that which was lost. For our case were desperate, if the son of God had left us in our estate & condition. But when he so humbled himself unto death, by which we are delivered and abode all this so patiently, this is the cause why God now stretcheth forth his hand & power, to secure us in our necessity. And therefore it was meet the God should forsake our Lord jesus Christ, that we might at this day understand, that he is watchful over our salvation, and will be ready to help our wants, when we call on him for it. Let us also learn to arm ourselves against such temptations, whenas the Devil shall go about to assail us, and would make us believe that God hath forsaken us, and turned his back upon us, thereby to make us think it, a vain thing, to put our trust in him. Wherefore, let us even then understand, that jesus Christ is the true defender of all the faithful, and hath showed us the way what to do: and therefore it is good reason that we should follow him in the same trace. For, he hath abidden, to have such blasphemies to be powered out against him, and yet hath so constantly withstood, as that he hath obtained hereby victory for us. And therefore let us valiantly resist whenas the Devil shall come to attempt us, to turn our faith upside down, and shut the gate against us, that we should not have access to God, as though he had clearly forgotten us. But let us follow our Lord jesus Christ & wait the good time when god stretcheth forth his arm, to show that he hath compassion upon us, and is our father, although he suffereth us for a while to be so beaten down. And thus we see what the jests & scoffs are which were blyrted out against our Lord jesus Yet had they more of them, for thus they said, He trusted in God, let him deliver him now, if he love him. This saying, was already prefigured in the person of David: Psal. 22.9. For these very words are recited, when as he complained that his enemies had taken occasion to speak evil against him, and tread him under foot, reproaching him for the trust and confidence that he had in God. Now, it is certain, that this is the deadliest wound that Satan can give us: For as the life of man consisteth in the soul, even so the life of the soul consisteth in faith, & in the refuge which we have unto God, being stayed upon his promises. If we be spoiled hereof, we are clean undone, & utterly spoiled. And thus we see why Satan went about to turn the faith which jesus had in God his father upside down It is true that jesus Christ fought with another manner of power than we are able: for no incredulity could touch him: But however it was, yet he felt how grievous those temptations were. For as the Devil had before devised such things, he now redoubled them in his supporters. For he had said unto him, If thou be the son of God make these stones to become bread, that thou mayest eat: because thou art hunger staruen. Ma.. 4.13. And seest thou not that thou must be tried whether thou hast any power or no. Now in this, jesus Christ felt no more, than when they here reproached him for putting his trust in God. And although we have not the like power so to resist, without falling: yet ought we to be strengthened by him, because we know that he vanquished and overcame all these temptations for us, and for our commodity. And this is also another thing which they said, That he had saved others, and could not save himself. Here we see again, that they were given over into a reprobate sense. For, in that he saved others, was not this a sure and an infallible token of his heavenly power? jesus Christ raised the dead, which they knew well enough, he gave the blind their sight, he healed the sick of the palsy, restored the lame, and cast out the Devils themselves. And thus we see that jesus Christ powered forth the great treasures of his goodness, and power in all his miracles: and yet they reproached him with them for all that. We therefore here see that these miserable bewitched people, without constraint of any man, are their own judges, to take away all excuse from themselves: so that when they shall appear before the judgement seat of our Lord jesus Christ, they shall never be able to allege any thing to save themselves: for behold their own mouths condemn them. For if our Lord jesus saved other, without doubt he was able to save himself, but that he preferred others before himself. What other thing can here be seen, save only a wonderful goodness, in that he would be thrown down as men thought to draw us out of the bottomless depths: that he would suffer all that we deserved, to the end he might acquit us thereof: to be short, he forsook all temporal welfare: that is to say, he cared not for his life, he spared not his own person, that we might be assured of our everlasting salvation, and have such a pawn and payment for it. So much the more therefore ought our faith to be strengthened: and when we see, that all whatsoever the devil hath devised to trouble and hinder us from going to our Lord jesus Christ, aught to serve for our furtherance, that we might be thereof assured and profit ourselves thereby. Now, this is certain, that the Devil bendeth all his force to hinder us in this behalf. For he knowing wherein our salvation lieth, hath set himself altogether against it, that he might spoil us thereof. For he knoweth, that if he can bring us to be offended at the person of our Lord jesus Christ, that we are all undone by it: and we have too too much experience thereof. Moreover, all the offences which the Devil raiseth against us, and setteth before our eyes, to withdraw us from the son of God, should be things to confirm us. For (as already hath been declared) when it is said that jesus Christ saved others, and not himself: it is a speech which in our judgement should cause us to conceive a disdain against the person of the son of God even to refuse him, and not to trust in him. But let us clean contrary understand, that when the son of God had no regard to himself nor cared for his own life, it was, because he esteemed the salvation of souls to be so dear and precious, as that he would bestow all he had thereon. And therefore, since it is so, we should be so fully minded, as to call on him, and be thoroughly certified, that he suffered not on vain for us. Now, for that they said, Behold him which destroyeth the temple, and buildeth it again it three days, this was too too villainous a malice to feign that jesus Christ said, that he would destroy the Temple. john. 2.19. But he said, destroy ye this Temple, and in the end of three days I will build it again. Now, he had none other meaning, but that his enemies should be the destruction of the temple which he spoke of. And when they had crucified him, might they not then have understood that the thing was already begun to be accomplished? For they were not ignorant that jesus Christ showed himself to be the true Temple of God, as touching his human body: ●. Tim. 3. 16. for seeing his Godhead was manifested in the flesh, and his divine being, was united unto our nature, since I say, all the fullness of the Godhead dwelleth in him, it is out of all doubt, that his Body was more worthy to be called a Temple, than the Temple of jerusalem, yea, more worthy than all the heavens. Now, they destroyed it, as much as lay in them, and he built it again in the end of three days. Neither had they forgotten it: for they knew, Mat. 27.63. that they had soon after told as much to pilate. But herein we see, that when the Devil hath taken possession of us, he maketh us so blockish, as that there is no wit in us to discern between good and evil: and we grow so full of madness, as that we will clearly cast God out at the Cartes arse, as we say, even as though fully, and of set purpose we meant to distrust him. Now, when we see this, let us be admonished to walk so much the rather in the fear of God, when we know how he hath wrought by his wonderful power, to declare that jesus Christ spoke not these words out of his own mouth in vain, Destroy this Temple, and in three days I will build it again. For, to the outward show, and according to our reason, we see nothing else in his death, but shame and confusion: howbeit jesus Christ amended all in his resurrection. And therefore, since it is so, our faith ought to be so much the rather confirmed, and we to set ourselves against Satan, and against all that he is able to imagine and devise for the shaking of our faith, and making of us to doubt. As concerning that which is said, That they gave our Lord jesus Christ vinegar, mingled with Gall and Myrrh, to drink, It is to be presumed that they did it, according to the custom that was in those days, to shorten the life of malefactors. howbeit our Lord jesus, when he had tasted of it, would not drink it, because he knew that his hour was not yet come. They had then a custom, that before the malefactors were upon the top of the Gallows, to give them this drink, that it might trouble the blood, and so they should yield up the ghost the sooner. For this kind of death was very cruel, and therefore they had need of these helps. And in deed, we shall hereafter see, that the thieves had their bones crushed and broken, to the end they might feel no more pain. But however it was, our Lord jesus would not drink this drink, because he would show that he was ready, obediently to receive the state and condition, which God his Father had committed unto him. In deed, this was a very sharp kind of death: For (as we have before heard) over and beside the terribleness of it, there were in it spiritual torments, whereof by God's leave we will speak to morrow. All which, were to cause our Lord jesus to hasten his death as much as was possible: but his will was, to submit himself, most obediently to abide what punishment soever, until he were delivered without the help of man. And this is it which here we have to consider of. But as for the parting of his garments, and the casting of lots on them, these things were done, Psal. 22.19. that the scripture might be fulfilled. For David being a figure of our Lord jesus Christ maketh the like complaints. True it is that this was spoken but by way of a similitude, when it is said, that vinegar and gall were mixed together in his drink, Psal. 69.22. and that there was a devise made to spoil him, and that he should be more and more grieved in his afflictions: even as cruel and savage people will add more affliction unto miserable souls, when they have done the worst they can. And this similitude David used, when it is said that he was made a prey, even for the spoil. For he spoke it in respect of his wife, his house, and of all his goods and state of life. Howbeit, it must needs be, that this must be openly seen in the person of our Lord jesus Christ. And therefore, vinegar & gall was given him, that it might be known that David was but a figure of him in deed, & that he was the true Redeemer, promised from the beginning. For, why was the kingdom advanced in the house of David, except it had been promised that it should longer continue, than the Sun and Moon? And therefore it was the everlasting kingdom, which was established in the person of the Redeemer. For it was meet, that these things which were shadowed and figured in the person of David, should be made perfect in jesus Christ, as here we see. Moreover, as for that which the Evangelist speaketh of, for the thieves that were with our Lord jesus Christ, who mocked him, that is set down as a thing by itself: Luke. 23.39. as appeareth by S. Luke, who hath declared these things more at large. Howbeit, this is a common manner of speech: as if a man should say, This is spoken as if it were to young children, for if there were but one, yet it would be taken in the plural number. It was meet also that there should be some women amongst. And yet there was but one. And therefore, after this manner it is said, that all men set themselves against him, & mocked & blasphemed him, even the thieves themselves. For when a man is hanged between two thieves, it is to the end, the more to aggravate this shameful death. In deed, this was the place, where they were wonted to execute malefactors. And yet they were not contented that they had put him to this foil: But it must needs be, that he must be esteemed to be worse than the arrandest and strongest thieves of the world, when as they were both hanged, one each side one, to the end it might be said, that he was the master thief amongst them all. And herein (as S. Mark saith) the saying of the Prophet was verified, Mar. 15. 28. that he was accounted amongst the wicked. Now, and if he had not been thus accounted of, in what case should we at this day stand before the Lord? For we could not obtain grace without justice. It is meet that God should hate & reject us, until such time as we were made righteous, and cleansed of all our sins and offences in his sight. And that it might be so, could God deny himself? Can he be rob of his holiness, righteousness, & purity? And therefore whensoever we shall come before him all filthy and besmeared, he must needs abhor us. How should we then be justified before God, except our Lord jesus Christ had been accounted amongst malefactors. Wherefore we are exempt out of this rank, & God receiveth us, and taketh us as me according unto his hearts desire, as if we were altogether clean & innocent, because our Lord jesus Christ suffered such shame and slander before men. And this is it which in sum we are to consider of touching thieves. But to make a full conclusion, we must set down the words of S. Luke, which is, that one of the thieves, rebuked his companion, when as he see him so obstinate. What saith he, it will be high time for thee now, or else never, to stoop & humble thyself. For behold, the condemnation & punishment which thou sufferest for thy misdeeds & faults: thou art a man plunged over head and ears in all curses: & although thou hast been so beastly, as to delight thyself all thy life long in thy wickedness, yet shouldest thou now begin to sigh and groan. For, the most dissolute man that is, although he wanton pass his time all his life long and never thinketh to come to a reckoning, & scorneth justice, and setteth himself against it, because he thinketh he shall escape unpunished, yet when he is laid hold on, words will not serve his turn. Behold (saith he) in what great torments thou art: and thou seest that both God & men do bring thee to an account: & thy conscience also telleth thee, that it is for thy sins that thou sufferest this: & wilt thou for all this, set thyself against God. Thus we see, that this saying very well declareth, that this thief was taught by the spirit of God. And although we shall, out of all cry (as we say) see this very often: yet may we judge by this saying, what a good schoolmaster the spirit of God is, when as he so well instructeth those who have erred, and have become like bruit beasts: that they have not only acknowledged their offences, and submitted themselves for the obtaining of grace: but also have been able eftsoons to talk like Doctors, and like men which had long time been acquainted with the holy Scriptures. For, can we make a better and sounder exhortation to a man that is grown so hard hearted, and which never ceaseth to storm against God, when as he should yield, and come to repentance, than such a one, as this wretched thief hath here made. But how ever it is, this kind of admonition did him no good, whom Satan in such sort had possessed, but to make him without excuse. And although it did him no good to whom it was made, yet let it avail us at this day. And albeit God spareth us, yet let us learn to fear him: But chief and above all, if he scourgeth us, and will have us feel that he is angry with us, Let us then be the rather touched to groan, and constantly and patiently suffer our afflictions, as we see the poor thief to have done: and not proudly and outrageously lift up ourselves as the other did. Moreover, we see these two, to be as it were the mirrors of all mankind: because we see in what miseries we are wrapped. For this life is even an hell of all miseries, even the very fruit of our sins, because we were deprived of the blessing of God by the fall of Adam. And yet this is true, that God of his inestimable goodness hath surpassed this curse, when as he continually hath showed himself sundry ways: a Father, making us to feel the gentleness, and love which he beareth us, and the care also which he hath over us. Howbeit we have many signs and tokens of our sins, by which we may perceive that God curseth us both in heaven and in earth: because that death is common to us all. For when we have languished in this world, and have been subject to many diseases, to heat and cold, and have been grieved and tormented divers manner of ways: to be short, that we have suffered infinite miseries, what will be the end of all? Surely even this, That we must turn into rottenness and dust. Now, we see some, whom God so toucheth, as that the afflictions which they endure serve them for their benefit, and are good helps unto them according to that saying of S. Paul. Rom. 8.28. And others we see to wax worse: and in stead of humbling themselves, and to be repentant, are so much the more infected and poisoned: provoking eftsoons the wrath of God, and driving him into an hot burning flame, to consume them therein: and all this we see. And therefore let us look upon these two thieves, as the mirrors of all the world: for from hte highest to the lowest, we are all gultye before the Lord. Yea and if we all suffered this together, what is he that might brag of his innocency: or who is he that could purchase his pardon? Wherefore seeing we are over head and ears in condemnation, we justly suffer for our sins: and yet we will not all alike grant it: because there are some (as we have said) which wax rather worse, and there rebellion against God is openly seen: For they gnash their teeth, spew out their rage and cruelty, and will never agree to this condemnation: or else they take the bit in their mouths, and show themselves so stubborn, as that they will not stick to say, that God shall win nothing by it, nor yet have the mastery of them. Now, let us conclude, that when miserable sinners acknowledge their sins, and be humbled, and confess the debt, giving glory to God, declaring also that he handleth them justly and rightly, and that it is good reason they should be so chastised: when I say, wretched sinners be drawn to this reason, let us understand, that God hath put to his hand, and touched them with his holy spirit, that we may see his wonderful infinite goodness, whenas he pulleth those out of destruction, and hell, whose case before, was as it were desperate. In sum, we see in the person of this miserable thief, so excellent an example of faith as never was seen. And therefore we should be so much the rather ravished with such a miracle as than God wrought for in what state stood he? Behold he was nigh his death: he suffered horrible torments: he looked to have his bones to be crushed and broken, and to be dismembered: which was so sharp and terrible a torment, as that it was even enough to have made him have lost both sense and memory: he saw also our Lord jesus who most flaunderouslye was to be hanged there, as well as himself: and yet see what words he used? for he doth not only acknowledge his sins for the humbling himself before God, he doth not only use the office of a teacher to bring home his companion, and to set him in the right way, but maketh such a confession as is more worth than all the rest, if we consider well the circumstances. I beseech thee (saith he) remember me whenas thou comest into thy kingdom. How was it possible that he could conceive that jesus Christ had a kingdom? for he was hanged on tree, and cursed of God and men. For, this saying of the law, was spoken by the mouth of God: cursed is he that hangeth on tree. Deut. 21.23. Galat. 3.13. Neither did this come to pass by chance (as we commonly say) that God put his only son to it. And therefore, when he see jesus Christ to be there accursed both before God, and men, yea as one thrown down into a desperate case, as far as man's reason could reach unto, he had not such a stayed brain to say that jesus Christ was a King, without he had spoken it in faith and in spirit. For, he saw such things as might have made him decline from the son of God, & to have made him thus conclude, that it was but an abuse & mockery to trust in him: and yet he called him king, when he see him ready to die. I beseech thee (sayeth he) save me, and grant me life: For it thou wilt remember me, that, is all the blessedness that I desire. Now, when we shall well consider of these circumstances, without all doubt, the faith of this thief was so excellent and great, as that never any man that ever lived, had the like. And therefore, let not us be a shamed to be his disciples: for, to say the truth, the death of our Lord jesus Christ will never stand us in any stead except we condemn ourselves, that we might be saved through him: neither will God ever pardon us, without we confess ourselves to be most wicked & filthy. Since than it is so that we are guilty before God, and that our own consciences do judge and condemn us, let us not be a shamed to follow this thief his steps, seeing he may be a good Schoolmaster unto us. And because our Lord jesus is ascended now into heaven, and hath taken possession of the glory which God his father hath given him, Phil. 2.10. to the end every knee might bow unto him, let us not doubt to put ourselves wholly into his custody, & conclude & say, lo wherein lieth our felicity to wit the jesus Christ is mindful of us, & governeth us: & because he was ordained to be our shepherd, he will be watchful over our salvation, that we might be safe & sure under his hand and protection. Moreover, let us learn, patiently to bear the miseries of this present life, so that it maketh not us decline from coming unto our Lord jesus Christ. For we see here, that the thief was heard: and yet was he feign to abide and hard and terrible death. Let us therefore so esteem of the spiritual grace which is given us by our Lord jesus Christ, and which is daily offered unto us by the preaching of the Gospel, as that it may make us overcome all the anguishs, griefs, damages, troubles and temptations, which any way may come unto us, so that all our afflictions might be mitigated: because we know that they shall all turn to our benefit and welfare, through the grace of our Lord jesus Christ. And this is it which we are here to observe. And beside, let us here to join the the answer of our Lord jesus Christ, when he promised that he should be that day with him in Paradise. For, although our Lord jesus was not as yet risen from death, nor had not accomplished all that was requisite for our redemption, and salvation, yet had he already powered abroad the power & fruit of his death and passion. True it is, that the fulfilling of all, rested in the resurrection: But since it is conjoined with his death and passion, and that we know he suffered in the weakness of his flesh, even so is he risen again by the virtue of his spirit: and as he suffered for our sins, that we might be made free before God: so likewise rose he again for our justification: Now, when we know all this, I say, let us with so much the more bold courage, come frankly unto him: & not doubt, but that when he pleaseth to remember us, and hide us under the shadow of his wings, that we may be able to stand against Satan, death, and all miseries, & glory in our weakness. And although we be in the sight of the world, but miserable wretched caitiffs, yet let us not for all that cease to rejoice in God, by reason of the taste which he giveth us by faith, of the heavenly glory & inheritance which he hath so dearly purchased for us, from the which we cannot be put if we hope for it. Let us now fall down before the majesty of our good God, and acknowledge our offences, beseeching him to make us more & more, to feel the grievousness of them, & to be so touched with them, as that our repentance might continually, be mightiller confirmed, that we might groan for them and so walk in the fear of our God, as that, he might be glorified by us: to the end we might show wherefore he hath redeemed us, and learn to consecrate ourselves in all purity to him, and to this great Saviour, who hath sanctified himself, that we might also be partakers of his holiness. And that it would please him to pour the graces of his holy spirit upon us, that by the same means we might be cleansed of all the infirmities and corruptions of our flesh. That he would not only grant us, this grace, but unto all people, etc. The seventh Sermon of the passion. Matthew xxvii. 45 ANd from the sixth hour, there was darkness over all the land, unto the ninth hour. 46 And about the ninth hour, jesus cried out with a loud voice, saying, Eli, Eli, Lamasabachthani? That is to say, My God, my God, why hast thou forsaken me? 47 Then, some of them which stood there, when they heard that, said, This man calleth for Elias. 48 And by and by, one of them ran, and took a spoonge, and when he had filled it full of vinegar, and put it on a reed, he gave him to drink. 49 The rest said, Let be, Let us see whether Elias will come to save him. 50 When jesus had cried again with a loud voice, he yielded up the Ghost. 51 And behold, the veil of the Temple was rend in two pieces, from the top to the bottom, and the earth did quake, and the stones rend. 52 And graves were opened, and many bodies of Saints which slept, arose. 53 And after they were come out of the graves after his resurrection, came into the holy City, and appeared unto many. 54 When the Centurion and they that were with him, who watched jesus, saw the Earth quake, and the things that were done, they feared greatly, saying, Truly, this was the Son of God. WE saw and heard yesterday, that all the scorners and blasphemers of the Majesty of God, were no ways able to hinder and let, that the death & passion of our lord jesus, should not bring forth and manifest the power & force thereof, even amidst the most horrible contemners and unthankful people of the world. For, mark and behold, that notwithstanding the hornorablest of the jews, chiefliest scorned the son of God: yet had he compassion of the poor and miserable thief, and granted him everlasting life. And therefore, no man ought to darken and lessen the glory of the Son of God. Now, if any man allege & say, that the state of the miserable thief is not to be compared with the chief Governors of the Church, being the Priestly tribe whom God had chosen, for the teaching of the law: it is out of all doubt, that when we speak of the salvation which God of his fré mercy purchased for us, we must not look for any worthiness that is to be found in us: But rather agree to that saying of Saint Paul. 1. Tim. 1.13. That this is a true doctrine, that jesus Christ came into the world to save sinners. And therefore, when we consider of the death and passion of our Lord jesus Christ, it is meet that all men should yield, and confess themselves to be most miserable and shameful, to the end God might pour upon them by that means the treasures of his mercy, without any other regard to help us, save that he seethe us, most miserably to be plunged over head and ears. And because that this thief was a most abject man, and that God had so suddenly called him yet seeing the death and passion of our Lord jesus Christ, which he suffered for all mankind, was available unto him, the same should a great deal the rather confirm us. Wherefore, it is out of all question, that God, here thrusteth out his hand as it were, to all those who think themselves worthy thereof, and deserve it, or at the least to such as the common people thought the most excellent. But when he pulleth damned souls out of the pit of hell, and when he showeth himself merciful unto those who were utterly void of all hope of life, herein shineth his wonderful goodness. And this is it which giveth us an entrance into salvation: for although hypocrites confess that they are greatly beholden unto God for his grace and favour, yet shut they the gate upon themselves, by reason of their arrogancy: for their pride is such, as that they cannot submit themselves unto our Lord jesus Christ. And therefore, let us in the first place be fully resolved, that jesus Christ calleth unto him miserable sinners, which are ashamed of themselves, & stretcheth out his arms to receive them. For, if this be not in us, we shall never have the heart to come unto him. But when we shall be thoroughly persuaded, that he purchased salvation for those who would acknowledge and submit themselves, to be most miserable and wretched sinners, and be utterly ashamed, & confess their guiltiness, (as in deed they ought) before the judgement seat of God: let us be well assured that we shall soon attain to be partakers of the righteousness which is here offered us, which is, the obtaining of favour and grace at the hands of God. Now, here upon followeth, That from the sixth hour unto the ninth, there was darkness over all the land: He speaketh thus clean contrary to our common manner of speech, for we would say from six hours to nine hours. But the Evangelist hath followed the ordinary manner of speech that was then used. For when he speaketh of the third hour, he meaneth not at three of the clock: but the fore part of the day. And here in sum, are two things to be considered of. The one is, that they counted the hours otherwise then we do at this day: for they reckoned, the day to begin from the Sun rising, unto the going down, which was twelve hours, where we take the day to be four and twenty hours, accounting from midnight, until midnight following. And therefore the clocks were to be set in such sort, as that the hours in Summer should not be longer than they were in Winter, and as the days were longer or shorter, even so were the hours longer or shorter. The other point is this, They divided the day into four parts, & quartered it from three hours, to three hours, calling every quarter by the beginning of the first hour. Insomuch, that, the time which was from the Sun rising, unto the second part of the day, they called the first hour. The second part, which was from that time unto midnight, they called the third hour. The third hour, began after midnight, & lasted three or four hours after. And the fourth & last part, continued from the Sun setting until night. And see, why one of the evangelists saith, that jesus Christ was crucified about the third hour: where it is here said, that it was about the sixth hour. Mar. 15.25. Now, our Evangelist saith, that there was darkness from the sixth hour unto the ninth. For our lord jesus was crucified betwixt the third & sixth hour: and was condemned by pilate about the third hour. And S. Mark his meaning is, that it was in the end of the third hour, & not at the beginning of it, when as he describeth the time that our Lord jesus was led unto Golgotha. Now, he was upon the Cross until the ninth hour, even then when as it drew all to an end. And so it is most like to be true, that our Lord jesus hung not on the Cross above three hours. During which time, it is said, that there was darkness over the face of all the whole land of judea. For it was not a general Eclipse over the whole world. For, if it had been so in deed, it would have blemished the miracle which God meant to show: for then the Eclipse would have been said to come by the order of nature. And on the other side, few men would have said, that it had been in other countries: and they also which make mention thereof, might justly be suspected. But behold, it was the only country of judea that was covered with darkness. And what time? forsooth even about three hours after noon, when as the Sun was nothing near the setting: But it behoved that it should then be so dark, contrary to all common order, because it might bring a terror and fear upon all the land. Now, some think that this was done in token that God abhorred the deed, as if he meant to city the jews, to the end they might have some feeling of this their horrible crime which they had committed: and as if he would signify unto them by this visible sign, that all the creatures in the world ought to be ashamed of so detestable an act, as the putting of our lord jesus Christ in such sort to death. But we have to note, that in respect of the jews, the death of our Lord jesus Christ ought to be taken as it were for a most terrible offence, and surely God greatly detested their villainous iniquity: because it surpassed all the rest. And to say the truth, if murder and such like things are to be hated, what shall we say to the most wicked handling of the Son of God? As to see men to be so bewitched, even to make no account of him who was the very fountain of life: and so to lift up themselves as to abuse the memory of him, by whom we were created, and by whose power we live and have our being. And yet the death of our Lord jesus Christ is become a sweet smelling sacrifice: for we must have continual recourse to this, Ephe. 5.2. that it was the reconciliation of the world, as heretofore we have said. Moreover, darkness was overspread, that the Son might be a witness of the divine and heavenly Majesty of our Lord jesus. And therefore, although he were for a short time abased and contemptible: yea (and as S. Paul saith) made of no estimation amongst men: yet did the Son show his reverence to him: and in token thereof hid himself. Phil. 2. 7. Since than it is so, Let us understand that God, because he would make the wicked to be so much the more inexcusable, meant that jesus Christ should show himself in his death to be the sovereign King over all creatures: & that the triumph whereof Saint Paul speaketh, Colos. 2.15. began already, where it is said that jesus Christ triumphed upon the Cross. It is true, that he applied it unto that, that he had canceled the Obligation which was against us, and whereof he discharged us before God, by which mean Satan was overcome: yet notwithstanding this was declared by the Eclipse of the Sun. Nevertheless, this convinced the jews of ignorance, yea, of a malicious and phrantike ignorance, even as if a man had seen before his eyes that Satan had possessed them, and were become like monsters against nature. And here we are in sum to understand what to consider of, when it is said, that darkness was spread over the face of the earth. In very deed, we are made clear and bright at this day, by the death and passion of our Lord jesus Christ. For how cometh it to pass, that the Gospel showeth us the way to salvation? And how are we enlightened to come unto God, were it not that the Son of God with the fruit and power of his death were offered us in it. And therefore jesus Christ is in very deed the Son of righteousness, because he hath purchased us life, by his death: howbeit the jews are deprived of this benefit. And in that the Sun became dark, they were convinced as men altogether reprobate, so that no teaching could serve their turns to be profitable for their salvation, since by their wickedness they went about to quench and abolish whatsoever might put them in any hope: For that hope was only in the Mediator, whom, they through their wickedness, and unthankfulness, took in hand to make of no estimation. Wherefore, it was good reason that they should be utterly void of all soundness of salvation, to the end the wrath of God might show itself in a visible manner upon them. It followeth, that our Lord jesus cried out, saying, My God, my God, why hast thou forsaken me? Psal. 22.1. Saint Matthew, and Saint Mark, recite the words of our Lord jesus in the Syrian tongue, which is taken out of the Psalm. 22. Now the Evangelists do not so fully and wholly recite the words, as they are set down in the text of the Psalm: namely in this word, Eli, which is to say, My God, we see that Saint Mark saith, Eloe, But that was by reason of the corruption of the tongue, as heretofore we have noted: For, the jews, when they returned from Babylon, had never so pure and sound a tongue, as they had before. Howbeit this complaint and cry is taken out of the twentieth and two Psalm, the first verse. And therefore GOD would namely have this to be recited in two languages, thereby to declare that it was a matter of great weight, which we ought very diligently to mark. And to say the truth, except we would imagine (as many fantastical people do) that jesus Christ spoke after the judgement of men, and not after his own feeling and affection, it would make us all to wonder, that jesus Christ complained, that God his Father had forsaken him. For it were too too blockish and foolish a thing, to say that our Lord jesus Christ was not sore tormented and vexed in heart: but that he simply said, They think that I am forsaken. Now, this declareth, that they which seek after such gloss, are not only ignorant, but also very blockheades and dolts: and cease not beside, to bark and blaspheme, like Mastiff Curs, against the Majesty of God. And as many as thus say, without doubt, there is no more religion in them, then in dogs and bruit beasts, for they know not how dearly the son of God paid for their salvation. And that which is worse, they mock themselves like villains as they are. Therefore we must absolutely conclude, that when our Lord jesus was brought to this extremity, and torment, he cried out with a loud voice (yea like unto those which are in most terrible pangs) My God, my God, why hast thou forsaken me? And in deed, we have before said, that we had but a cold pull (as we say) by the story of his death, if we considered not of the obedience which he yielded unto God his Father. Thus we see what the principal point is, that we should look unto, when as we would be assured of our salvation: which is that if we have committed many offences, rebellions, and iniquities against God, that all shall be buried, because our Lord jesus hath by his obedience justified us, & made us acceptable with God his Father. Now, wherein consisteth this obedience, but that Christ jesus, although he suffered a cruel & terrible death, yet was contented to yield himself unto it. For if he had felt no hardness nor striving in it, his obedience had been nothing: But inasmuch as our Lord jesus abhorred death by nature, yea, and that it was a fearful thing to appear before the judgement seat of God in the behalf of all wretched sinners (for he stood forth there to bear all our burdens) and yet for all that was contented to humble himself to be thus condemned for us, Let us acknowledge his perfect obedience: and therein we have very good matter to glory, Hebr. 5.7. 8. as the Apostle in the Epistle to the Hebrews saith, That the fear of our Lord jesus Christ was heard: But however it was, it was meet that he should suffer and abide so hard & weighty a cause, yea clean against all worldly affection and desire. And therefore, it behoved that God his Father should so acquaint him with it, to the end (as he saith) his obedience might be known. We see then that the Apostle namely specifieth, that it must needs be that our Lord jesus should be wonderfully afeard: for else we should never have known what this sacrifice had been worth, Act. 2.24. by which we are reconciled. And S. Peter also showeth that our lord jesus Christ suffered both in body and soul, when as he saith, that he strove a 'gainst the sorrows of death. In very deed the scripture oftentimes telleth that we are redeemed by the blood of jesus Christ, because he offered up his body for a Sacrifice: & we also see why it is said, that his flesh is spiritual meat & drink: john. 6.55. but it is so spoken by reason of our grossness. And because we are canally minded, the holy Ghost sendeth us back unto that that is visibly to be perceived in the death of jesus Christ, that by it we might have an assured pawn of our salvation. And yet this taketh not away the thing that is showed us out of other places: neither doth it derogate from this point, that the death and passion of our Lord jesus Christ had served to no purpose for the blotting out of the iniquities of the world, without he had obeyed, yea even to the submitting of himself unto so terrible a death, neither obeyed he (as I have before said) like one that was without feeling & understanding: For although he was to abide marvelous terrible fears and extremities, yet for all that, he preferred our salvation before all other respects whatsoever. Thus we see what it is, that we are to observe in this place, to wit, that the Son of GOD hath not only suffered in body so cruel & tormentrous a death (as already hath been seen) but was also touched to the quick, whenas he was to abide such horrible assaults, as if God had forsaken him. For, to say the truth, as he took upon him our causes (as hath been said) it must also needs be, that he must feel the condemnation which was due for wretched sinners. For, by our sins, we are as people estranged from God, and therefore he must needs leave us, that we might understand, that he taketh us for castaways. Here than we see what the estate & condition of sinners is: And this is out of all doubt, that GOD the Father never forsook jesus Christ: yet notwithstanding it must needs be, that he should suffer those pains, and that he should valiantly resist them, to the end, the benefit of the victory might at this day redound to us. We have therefore to understand that when our Lord jesus was driven to this extremity, as if GOD his Father had cut all hope of life clean from him, it was (as we have said) because he suffered the curse of our sins in his own body, which were the cause that separated us from the Majesty of God. For wherein have we any felicity except we be quickened by the grace of GOD, and enlightened with his brightness? For he is the very fountain of all life and blessedness, & our sins make a great separation between him and us. And therefore it was meet that Christ jesus should feel this. Now, let us come to that that may be said. Is it possible that jesus Christ should be so fearfully troubled, seeing he was perfection itself? For this seemeth to derogate from the Faith which he ought to have had, and whatsoever we ought to believe of him: which is, that he was without spot of sin. Now, this matter is soon answered. For when Satan tempted him, it must needs fall out that he should be so taken, as to be set upon the top of a pinnacle, and according to man's nature, Mat. 4.5. be subject to such an illusion: and yet this no whit impaired his divine power. But we have rather occasion to magnify his mercy and goodness to us ward, forsomuch as he so abased himself to save us. It is eftsoons said that he cried out, My God, my God, why hast thou forsaken me. In the first place it is most certain, that jesus Christ, inasmuch as he was God, could have no such conceit. No: But until such time as it fell out, that his Godhead must give place to the death which he must suffer. And thus we see that the power of our Lord jesus Christ lay as it were hid for a time, until he had made an end of whatsoever was requisite for our redemption. But now, in as much as he was man, Let us note that this complaint, feeling, and fear, whereof we now speak, hath no manner of way derogated from the faith of our Lord jesus Christ. For, in that he was man, he trusted altogether in God, as we have already heard, and as was yesterday sufficiently handled. This than was the very true pattern of a right, perfect, and sound faith. Now, it is here said, that he was so sore tormented, as that it seemed that God his Father had forsaken him: and yet had he always a perfect faith, without being overthrown or shaken any kind of way. Why then saith he, Wherefore hast thou forsaken me? This proceedeth from a natural man's conceit. Thus we see that our Lord jesus Christ, as touching weak flesh, is as a man forsaken of God, & yet he giveth not over his trust that he had in him. Now in deed we see two points in these words, which at the first sight seem clean contrary one to the other, & yet they agree very well together. For when he saith, My God, my God, with such a redoubling, he showeth therein the constancy of his faith. He saith not, where is God, what? hath he forsaken me? But he continually sticketh fast unto him. And therefore it cannot be but that he was persuaded & fully resolved, that he should have favourable access always unto God his father. Hereby (I say) we see a certain and undoubted testimony of the faith of our Lord jesus Christ, whenas in the midst of all his extremities and torments he ceased not to call upon God his father, without hypocrisy: because he was assured that he would be merciful unto him so long as he called on him. And thus we see, I say, a sufficient declaration of the faith of our Lord jesus Christ: and yet for all that he redoubleth it, because it was an hard and dangerous combat: as if he meant to set himself against all the temptations wherewith Satan could any way assail him, and sought to strengthen his faith, to the end he might continually persevere in calling upon God. Now he eftsoons saith, Why hast thou forsaken me: and this he spoke according to man's reach. For it could not be chosen but that he must grow to that point (as we have said) and yet not be overcome thereof, according to that saying of Saint Peter, Acts. 2.24. that it was impossible for him to be kept under with the sorrows of death, that is to say, that death had taken hold of him, as of a miserable, wretched, and oppressed man. But yet it was impossible for him, as saith Saint Peter, to be holden down. And so he wan the victory even in the midst of the fight: and this is so much the greater glory unto our Lord jesus Christ. David had partly a feeling hereof: for this is most sure that in the midst of all his greatest afflictions, he persevered in calling upon God, and trusted in him: But because he was a weak and frail man, his faith was oftentimes shaken, as he confesseth himself. Howbeit there was a special matter to be considered of, in our Lord jesus (whereof we spoke on Sunday last) and that was this, that all his sufferings were rightly squared and ordered, by reason of his integrity and pureness, in whom was no corruption of nature: But it oftentimes cometh to pass that our sorrows, yea our fears, and cares proceed from a just cause: and yet they shall always be intermeddled with sin, because all our passions are corrupt. But there was no unquietness nor yet disorder in our Lord jesus. Whereupon it followeth, that his torments were not such but that he had always a sure and an undoubted trust in God, and so, firmly and constantly called upon him, because he right well knew that he would save him even in the greatest extremity. And thereupon it is said, That some of those which were about him, mocked him. This man, say they, calleth upon Elias, let us see and if Elias will come & help him. It is to be thought that the Soldiers, who knew not the law, might have said so, well enough: and yet it had been but a foolish kind of speech, for they knew not what the meaning of Elie was. And it is not like that the Priests who were acquanited with the law, would speak this blasphemy. What? were they deceived in the saying of our Lord jesus? no: for the Prophet Elias was not named after that sort. The name therefore was not abused: because there could be no doubt in it, seeing the word of Elias is otherwise pronounced: & the word Elie, that is to say, my God, was as common as was possible, and to the cause could not raise any doubt. And therefore they did this of a malicious impudency unto our Lord jesus Christ, when he said Elie. And if this seem strange to us, I beseech the Lord, there be not the like examples among us at this day. For we shall see the Papists even at this day slanderously backbite and deprave whatsoever we teach, to wit, whatsoever is taken out of the pure word of God, and do wittingly and in good earnest blaspheme, to make our doctrine hateful with poor and simple souls, and such indeed as never heard us once preach. Yea they falsely deprave whatsoever we say, and turn it which way they please (as may easily be seen) to colour their leasings with and to entertain the miserable blind and ignorant souls with their fond and fantastical lies. We see here, how the enemies of God, whom Satan possessed, had of a malicious purpose taken exceptions to the words of our Lord jesus Christ: & even so at this day (as I began to say) fareth it with the papists. And this is not only seen in popery, but there are also amongst us certain beggars, which will not stick to say, that we go about to make them believe that jesus Christ was in a desperate case and past all hope whenas we say that he suffered the torments of death, and that he was cast down, as it were into the bottom of hell, for so much as he presented himself there in our behalf, and bear the burden of our sins: howbeit all this is no whit derogatory from his constant and unchangeable faith. And here these dogs professors of the Gospel, never cease blaspheming, wherein they show themselves to be far worse, than those, which are in this place spoken of. Since than we see, that the Devil hath at this day whetted the tongues of his Supporters, and that every of them with a beastly shamelesseness vometeth out his poison against the purity of doctrine, let not us think it strange, seeing our Lord jesus was thus slandered, but patiently bear these blasphemies, and beseech the Lord (as it is said by the Psalmist,) To cut out their villainous tongues, Psalm. 12.4. which are so full of vyllanie and cursing, tending to none other end but to the blaspheming of his name, and darkening of his truth. Now, hereupon the Evangelist telleth, That there was a vessel full of vinegar (yea, as before hath been said mingled with Gall) and that one took a reed, or (as Saint john saith) a long Isop branch, and tied a sponge at the end thereof, to put it to the mouth of our Lord jesus. Now Saint john speaketh of this matter more distinctly, For he saith, That jesus Christ knowing that all things were ended, said that he was dry, and thereupon said again, It is finished. We see then what is here for us to note, when this drink was given to the son of God: to wit, that he desired not to drink because he was dry: for he refused it as we have heretofore seen, And why did he so? Because forsooth, this drink was given him to shorten his life. Now our Lord jesus meaning was, altogether patiently and quietly to wait upon the leisure of God his Father. Thus we see what the cause was why he would not hasten his death, but held himself quiet and obedient until such time as all was finished, although he had not as yet yielded up the Ghost, nor was risen again: for the meaning was that he had showed his full obedience hitherto, so that there was no let why he might not now render up his soul unto God his Father. Here we then see how this place is to be understood: which is this, that our Lord jesus declared that there wanted nothing to the finishing of our redemption, saving his departure out of the world which he was very ready to do, and to yield his soul unto God. Wherefore, when he saw that he had discharged the office of the Mediator, and had done whatsoever was requisite for the appeasing of the wrath of GOD for our sakes, and satisfied for our sins, he determined to call for this drink. And here, is a most notable and excellent saying, All is finished. For this is certain, that our Lord jesus spoke not of any trifling or ordinary thing: but he meant, that in his death, we have all whatsoever that is to be had for our coming unto God, and the obtaining of his grace. Not that his resurrection is hereby taken away, but it is as much as if he had said, that he had faithfully done his duty, and came not like an half Saviour, but performed the charge committed unto him even to the uttermost, leaving nothing of his father's will unfulfilled. And since it is so, we are taught, to put our trust fully and wholly in our Lord jesus Christ, because we know that every part and parcel of our salvation is finished in that which he hath done and suffered for us. And here we see also why his death is called an everlasting Sacrifice, by which the faithful and chosen children of God are sanctified? Will we then be thoroughly assured that God is our father? Would we have free liberty to call upon him? Would we have peaceable and quiet consciences? Would we be fully assured that we are reputed for righteous, that we might be acceptable unto God. Let us then abide in Christ jesus, and wander neither to nor fro, and know that in him lieth all perfection. They therefore which seek after other helps, & would be supplied this way, &, that as if there might be something wanting in the death and passion of our Lord jesus Christ, do clearly forsake the power, whereof we now speak. To be short, they trample the blood of our Lord jesus Christ under foot: because they dishonour him. And therefore what other thing is there in all Popery, but an utter denial of the death and passion of our Lord jesus Christ? For inasmuch as they think to do good works, which they call merits, by which they think to purchase the favour of God, surely, they deny the saying of our Lord jesus Christ, All is finished. And this proveth it to be so, for when they think to be saved before God, and would be pardoned of their sins, whether run they but unto their foolish devotions? For every man will frame unto himself, some masking mawmetrie at his pleasure, so that all the religions of Popery, is so many blasphemies, to make this saying of our Lord jesus Christ of none effect, All is finished, What shall we then do? Let us understand that there is not a drop of virtue nor merit in us, without we come unto this fountain, wherein is all fullness. And thus we see that our faith must be settled in our Lord jesus Christ. Moreover, let us chiefly understand, that when he offered himself for a Sacrifice, that it was for the pardoning of us for ever, and as the Scripture saith, to sanctify us perpetually. And therefore let us look for none other sacrifice but him. In very deed this abominable devilish Mass, is called in Popery, a daily sacrifice: & they say, Psal. 110.4. Heb. 7. 21. that jesus Christ was once for all offered for a Sacrifice for the obtaining of the forgiveness of our sins, yet nevertheless that he must be daily offered up: which is manifest blasphemy, because they falsely take upon them the office which was appointed to our Lord jesus Christ, whenas he was ordained to be the only everlasting Priest, yea, and God bound it with an oath, that his Priesthood should last for ever. And therefore, when mortal men will thrust in themselves to come before God, & offer up jesus Christ, do they not rob him of the honour which he reserved unto himself alone, and which may not be given to any other creature? Since than it is so, we see that these miserable blind souls, thinking to make peace with God, provoke his wrath and vengeance, denying the death & passion of our Lord jesus Christ, And therefore ought we, so much the more magnify the grace of God, for that he hath drawn us out of such a bottomless depth, that when we thought to have come near him, we set ourselves openly against him: For we rob him of the benefit of his death and passion, when we seek after any other Sacrifice then that which he offered in his own person. Now it is said, That he cried again with a loud voice, and yielded up the Ghost: and this was it, Into thy hands I commit my soul or my spirit. And herein we see that our Lord jesus so fought against the sorrows of death, as that he became afterward a Conqueror, and triumphed, because he had overcome the hardest matter of al. And this is the thing which belongeth to us, to wit, we must apply it unto our own use. For we are assured that the son of God did not only fight for us, but also that the victory which he obtained for us appertaineth unto us, and that we should not at this day be afeard of death, because we know that the curse of God which was so terrible, is abolished, and that death in steed that it might have deadly wounded us, serveth us now for a medicine, to yield us life. Now, as he had before said, after the example of David, My God, my God, why hast thou forsaken me? Even so likewise taketh he at this present, the prayer which David made in the one and thirty Psalm, Into thy hands I commend my spirit. In very deed, David said these words when he was in the midst of all his dangers: Psal. 31.6. as if he should have said, O Lord, I beseech thee receive me into thy protection: for my soul is as it were in my hands & is there even at random: for I see how I am thrust out to all hazards, and my life hangeth as by a thread: and therefore thou must protect me. We see here then, that David by this prayer, made God his protector: and yet gave he not over, but still called on him whenas he was at the point of death, always assuring himself that God would save his chosen, not only in defending them here in this world, but also when he calleth them unto himself. For the chiefest regard that God hath on us, is this, that when he hath taken us out of this world, he hideth us under his wings that we might enjoy his presence, 2. Cor. 5.8. according to the saying of Saint Paul to the Corinth's. For when our Lord jesus made this prayer, he showeth that he died quietly, whenas he overcame all the combats which he sustained for us, and triumpheth in our behalfs, both for our profit, and for our salvation. And a none after, he declareth by the same means that God is his Saviour, & keepeth his soul as a sufficient pledge For this much his request imported, when he said, My God, thou shalt preserve my soul even when I am dead. When our Lord jesus speaketh after this sort, it is as much as if he assured us all, that we cannot do amiss in submitting ourselves unto our GOD, seeing that he, for the defending of us, vouchsafeth to take the charge of us, and that we shall never perish under his hand Now, we have eftsoons to consider, that when jesus Christ said, Into thy hands O Lord I commend my spirit, that he obtained this privilege which Saint Steven gave him in the seventh of the Acts, Acts. 7.59. which is, he was made the preserver of all our souls. For what was it that S. Steven said when he went to his death? Forsooth these were his words, Into thy hands O Lord I commend my spirit. And here we see, that Saint Steven showed the benefit of the request, which jesus Christ made: to wit, that we may now come unto him, and that we ought to do so, declaring that since God his Father had made him a shepherd for us, that we should not doubt but to be at peace, come life, come death, knowing that all shall be for our profit, and turn to our benefit: and as Saint Paul saith, that when he had jesus Christ, he had riches enough, Phil. 1.21. and cared neither for life nor death: for all should be gain unto him. Wherefore, let us now learn, that when death shall assail us, that jesus Christ hath broken the sting, which might have stung us deadly to the heart, and that death shall no longer hurt us, and that when our Lord jesus yielded up his Spirit unto God his Father, it was not only to have it conserved in his own person, but that he might have this Privilege that ours might be preserved eftsoons by the power of this request, whenas we shall come unto him, as unto one under whose protection we cannot perish, as he himself declareth. And this is that triumph whereof we have spoken, which already profiteth us. For our Lord jesus showeth how precious his death is, when as he went so freely unto his Father, as that we might be brought unto him, and to show us the way. But the principal point is this, that we might understand what benefit we receive thereby, because he hath canceled the Obligation that was against us, that he hath so purchased full satisfaction for our sins, as that we may be bold to come before God his Father, so that death itself is no way able to harm nor hurt us. And although we see many things in us which might make us afeard, through the feeling of our miseries, let us not for all that cease to glory in him who so abased himself for us, to the end he might raise us up with himself. And although there is nothing in us but shame and rebuke, yet, seeing that jesus Christ hung upon the Cross, God would have him by the mouth of Pilate to be called a King. And so, although the kingdom of our Lord jesus Christ is nothing esteemed of here in this world, yet let us account it to be the foundation of all our glory, and let us also understand that although we be put to shame under his conduct, yet that we have whereof to rejoice, because our estate shall be always blessed, forsomuch as, that whatsoever miseries, afflictions, and rebukes we shall abide are more honourable and precious before God, than all the Sceptres, pomps, and the most honourable things wherein we take any pleasure and delight. Thus we see how we must come unto our Lord jesus Christ, and so stick unto him, as that we might understand of what valour the riches are which he bringeth us, but especially, when he, guideth us by his Gospel, let us forsake all the commodities and pleasures of this world, and also abhor them, whenas they shall withdraw us from the right way. To be short, let our Lord jesus have the honour which he deserveth, & let not us for our parts be like unto reeds carried with every wind: but being established in him, let us call upon God, & we shall have victory over life & death, over which he hath already triumphed. And beside, let us whiles we are yet in this world, yield him this honour, to wit, even to acknowledge that he is our defender, which he will do, whenas we truly come unto him, neither will he, I say, do it after an ordinary manner, but even miraculously: For although death should cast us down headlong, yet is it his office to draw us out of it, and guide us unto the heavenly inheritance, which he so dearly hath purchased for us. Let us now fall down before the Majesty of our good God, & acknowledge our offences, beseeching him that he will make us feel them otherwise then we have done, And that we might be so touched with the loathing of them, as that we might return unto our God with hearty repentance. And not for a day only, but to continued it with sighing and groaning. And although we shall beheld within this prison of bondage, yet let us always lift up our hearts unto the heavens, and come familiarly unto our God, since he is so inclined to mercy, and calleth us of his own accord, without tarrying till we seek him. And when we see that our Lord jesus doth not only come near us, to the end he might declare this his love unto us, but would be so abased for a time, as that he might lift us aloft, so that we through faith should not doubt to attain thereto, tarrying and waiting until we be all come thither together. That he will not only grant us this grace, but also all nations, etc. The eight Sermon of the Passion. Matthew xxvii 55 AND there were many women, beholding him a far of, which followed jesus from Galilee, ministering unto him. 56 Among which was Mary Magdalen, and Mary the mother of james, and joses, and the mother of Zebedee'S children, 57 When evening was come, there came a rich man from the City of Arimathea, named joseph, who also had been jesus Disciple. 58 He went to Pilate, and begged the body of jesus: then Pilate, commanded the body to be delivered. 59 And when joseph had taken the body, he wrapped it in a clean linen cloth. 60 And laid it in his new Tomb, which he had hewn out of the rock, and when he had rolled a great stone to the door of the Sepulchre, he departed. WE have heretofore seen, and heard how our Lord jesus hath showed and set forth the fruit and power of his death in this poor thief, who seemed to be as a lost and damned soul. Now, if all they that before had been instructed by the Gospel, had fallen away from it, whenas they see the son of GOD put to death, a man would think that the preaching thereof had been both vain & unprofitable. And beside, we know that the Apostles were chosen to this state of life, to be as the chief rulers in the Church. wherefore it is not like that this election of theirs, to this office and estate, was a vain and frivolous thing. And therefore it is here set down unto us, that although the Apostles left this estate, wherein they showed a beastly cowardliness for Saint Peter himself denied our Lord jesus, whereby he was as one cut of from all hope of our salvation, and worthy to be taken as a rotten member, yet would not God suffer, that the Gospel which they had before received, should be quenched and utterly abolished. In very deed S. Mat. liketh rather of the faithful constancy of the Women then of the men, and it is to this end that we might learn to magnify the goodness of God so much the more, who by his power strengtheneth our weakness. To this intent & purpose are also the words of Saint Paul, saying, that God hath choose the weak ones of this world, to confound the mighty & strong, to the end they should not glorify themselves. 1. Cor. 1.27. Since than it was here this spoken of men, and of their great courage, and which followed our Lord jesus Christ unto his death, this might be taken to be as a natural cause: But whenas women being guided by the spirit of God, were found to be more valiant than those men, who were chosen for the publishing of the Gospel throughout the world, let us by this understand that it was the work of God, and therefore the praise to be given to him. Now it is namely said, that these women followed our Lord jesus, to serve or minister unto him. Which thing, a great deal more declareth their affection, in profiting by the Gospel. For this was no trifling power that was in them whenas they would leave their own houses to wander up and down hither and thither, both to their great pain, and shame also. And we know in what state and condition our Lord jesus stood, whiles he lived here in this world. For thus he saith, the Foxes had holes, and the Birds of the air nests, but that he, Mat. 8. 20. had no place wherein to hide his head. Contrariwise, we see, that these women had wherewith to live quietly and pleasantly. They then which wandered after this sort and could hardly get any lodging, feeling hunger & thirst, & were also mightily scorned and laughed at, besides their being chased and troubled every where, and yet overcame all this gear and bore it patiently, we must needs judge that God strengthened them. Now, they also declared, even at his death, the hope which they had had in our Lord jesus christ. For although their hearts were dead as it were (as hereafter shallbe declared more at full) and that they thought him to be clean dispatched, yet they might perceive not long after, that they were deceived. For, he had told them, that he should restore the kingdom of God: & he had also spoken unto them of perfect blessedness, & of the salvation which he must make an end of. And what of all these things? forsooth, hereby we see, that although these seely women's hearts were sore troubled, because they knew not what would become of our Lord jesus, yet did he strengthen them by his mighty power, & in end, brought it to so pass, as that they might both understand and judge, that he had made them no vain promise. For, they looked for the promise of his resurrection, which in the judgement of the world was not to be hoped of. Notwithstanding, we see how he exercised their faith, to the end we should not trouble ourselves beyond measure, although to the outward show it might appear that God had forsaken us, & all the promises of the Gospel to be as things abolished, but that we should nevertheless Stand fast & sure in them. For if we do not, these women will bewitnesses against us to our great condemnation, if we fail in these conflicts. Would we have a grosser trial then that which they abode? And yet by Faith they obtained victory. And therefore let us arm ourselves, when we are told of the attempts wherewith Satan goeth about to assail us, and let us, I say, be well appointed before the blow come, and show ourselves to be so settled in the power of our Lord jesus Christ, that although we cannot at the first perceive, how the thing which is told us, may come to pass, yet let us rest in him, & do him this honour, to believe, that he will at last show himself faithful. And it is very needful that we should be thus tried even to the uttermost. For otherwise, we would be to to fine and nice, and lay our faith to mortgage, or else feign us here an earthly paradise, & so our senses would never be able to raise us as high as heaven, that we might forsake this world. Which thing we may very perfectly see in the mother of john & james. For we understand, that she was before that, so ambitiously carried, as that she would have had our Lord jesus sit in his Kingly throne with all the pomp and bravery that might be, & her sons to sit by him, as his two Lieftennaunts. For thus she said unto him, Math. 20.21 I beseech thee Sir command that one of my sons may sit on thy right hand, and the other on thy left. Here we see a foolish glorious woman, who would feign have seen her children in some glistering earthly triumph. But behold she saw here a far other manner of School: for she saw our Lord jesus Christ hanging upon the Cross, so shamefully and reproachfully as that all the world was against him: and there, hung, as if God had cursed and forsaken him. And thus we see, that when we shall be brought unto such a shame, as that our minds shall be terrified with fear & grief, that God then taketh from us all earthly affections, to the end we might not be hindered from lifting up our minds unto heaven and to the spiritual life, whereunto we must attain. Which we shall never be able to come unto, except we be cleansed of all whatsoever keepeth us back, here below. Thus we see what we are to consider of touching these women. Iho. 19.26. And yet for all that, the meaning is not but that there were men also (for we know that our Lord spoke unto john and commended his mother unto him). But the intent & purpose of the holy ghost was to set here such a mirror or glass before us, to the end we might understand that it was God who guided these women by his holy spirit by which he would set forth his power and grace, by choosing, in men's judgements such feeble and weak instruments. The like was also seen in Nicodemus, and in joseph. Indeed S. Matthew, S. Luke, and S. Mark, make mention of none but of joseph, because it was he that came to Pilate, & thereupon, Nicodemus took heart, when he see himself to have so good a guide. True it is that Nicodemus was a Doctor of great estimation: and joseph of Arimathea was a rich man, and of high calling, and a Counsellor also (as here it is said) But yet let us see whether their zeal was such as that they would give their lives for our Lord jesus Christ or not, and whether they had in their life time forsaken their houses to follow him. No, no, but when it came to that, that they must give their lives, it was God that stirred them thereto clean contrary to all worldly judgement. Here than we see, that God hath made a strange and wonderful alteration, in giving this boldness to joseph and Nycodemus, that they feared not the rage of the people, when they came to bury our Lord jesus Christ. Before time, Nycodemus came in the night for fear of being evil spoken of, and yet when it was grown even now to the worst, joh. 3.2. he burieth him. And therefore it cannot be chosen but that God gave him a new heart: for he came before closely, & there was no darkness dark enough, considering his fearfulness and cowardice, if God had not corrected this fault in him. To be short we see, what good the death of our Lord jesus Christ hath done, in that he then powered out the graces of his holy spirit, upon these wretched people, who never before durst declare their faith, nor yet render a reason thereof. Wherefore, they do not only confess it with their mouth, but that which they did, showeth that they had rather be accounted cursed before the world, then that they would not be the disciples of our Lord jesus Christ, and so the thing which they had before obtained, to wit, the free salvation which was set before them. And here we also see, why it is namely said, that joseph looked for the kingdom of God. Now by these words we are told that God hath forsaken us, and we are banished his kingdom, until such time as he gathereth us unto himself as his people, in the name of our Lord jesus Christ. Wherefore, we see how miserable our estate is, until our Lord jesus calleth us unto himself, to consecrate us unto God his father. And if this benefit be taken away from us, cursed and confounded are we. Now, this than was a wonderful power & strength to wait for the kingdom of God, because the jews were made Bastards unto it, and in the opinion of the world, the occasions thereof were very great. For the Prophets had foretold, that at the return of the people out of Babylon, Agge. 2.10. that God would become such a redeemer unto them: that his kingdom should flourish most honourably & that the temple should be built more gloriously than ever before it was: that they should enjoy all the pleasures that might be, & lead a most blessed life, that all men should be in quiet, & no talk be had but of rejoicing in God, of blessing his name, and of yielding him praise, & thanksgiving. And this is it which the Prophets promised. But how fared it with the people? Forsooth their neighbours did eat & drink them up, they grieved, & vexed them, & there was such tyranny used, as that innocent blood was spilled throughout all the town, the book of the law burnt, & every man forbidden upon pain of death not once to read it, & such cruelties committed, as were horrible. The temple also was altogether polluted. And what became of the house of David? Forsooth, it was cut clean down, & at last: the whole state became worse & worse. And therefore no marvel, although so rude a people & so given over to all their desires & lusts, had not almost fallen from the true religion, and been clean out of heart: because we see that the number of those which patiently suffered, Luk. 2.25.36 Mat. 2.19. and were constant in faith, were very rare and few. And of this number were Simeon, Anna the Prophetess, and joseph. But what? The holy Ghost setteth down unto us in so great a multitude, amongst the jews, and in a country so notably peopled, four or five, as a thing which was not ordinary, and witnesseth that it were they only who looked for the kingdom of God: and it was to this end, that we might learn, that when things were confounded & in a desperate case, that we should then look steadfastly upon God. And because his truth is infallible & unchangeable, let us be constant unto the end, & overcome all troubles, offences, and griefs of the world, neither let us when we sigh & groan, cease to go on whither our Lord calleth us, which is, let us patiently abide until his kingdom be established in us, and in the mean while let it suffice us that he hath given us a pawn from his holy Spirit, by which he witnesseth unto us our free adoption. And therefore, when God showeth, that he taketh us for his children, and engraveth the same in our hearts by his holy Spirit: and beside, when we have the doctrine of the Gospel daily sounding in our ears, Let our faith be confirmed, and let us not slide, albeit all things were so confounded, as could not be possibly be more wished. And thus we see what it is that we have to consider of out of this place. We are also to note the thing that Saint john reciteth before our Lord jesus was taken from the cross: to wit, that he was thrust into the side, to see whether he had yielded up the Ghost or not. For they hastened not his death so fast, as they did the two thieves: But when they thought him to be dead, they thrust a Spear into him: and then they knew that he was dead: which pleased well the soldiers. Now it is true, that if we should not be able to bring in the law for a testimony, we should have somewhat a cold pull of it, But S. john giveth us a full proof that our Lord jesus Christ was the true paschal Lamb, since he was, by the wonderful providence and counsel of God, preserved, that there was not abone of him broken. Exod. 12.46. Num. 9.12. For it said in Exodus, that the Paschal lamb should be eaten, but there should not one bone of him be broken. And why were not the bones of jesus Christ crushed? since it was the common manner at those days. Surely, their will was not to spare him, and he was hanged between two thieves, because they thought him to be the most vile and detestable person. We see then here, that this was the work of God, in keeping back the hands of the Soldiers, and his will also was that his Son should make a speedy dispatch, to the end he would preserve him, and that it might be an evident sign unto us in this place, that in him the truth of this ancient figure should be fulfilled. Here then are we to observe, that the bones of the Son of God were preserved from breaking, because we might take him for our paschal Lamb, who should preserve us from the wrath of God, whenas we are marked with his blood. And therefore must we come to this point: that since he is our paschal Lamb, we must eftsoons be dewed and sprinkled with his blood: for without that, the shedding of it will do us no good: But when we shall accept him with this Sacrifice, and seek remission of our sins also thereby, because we know that until he hath washed and cleansed us, we are very filthy, then are we be dewed with his blood, through the spinckling of the holy ghost upon our souls, and so are made clean: and God accepteth and taketh us for his people, and we are assured that although his wrath and vengeance be over all the world, yet looketh he on us with his eye of mercy and alloweth us for his children. We see then in this place, what we are to consider, when it is said, That the bones of our Lord jesus were not broken, to the end we might understand, that the thing which was declared by figure in the law, was verified in his body. And beside, it is also said, That water and blood issued out of his side, and he that saw it, bear witness thereof. When we see that water & blood issued so out, we must remember that it was he, as Saint john sayeth in his Canonical Epistle, 1. john. 5.6. who by his sacrifice wrought our purgation and peace, for the blotting out of all our sins. In very deed, Blood, when one is dead, will wax thick by nature, and from it will very thin water come, because the colour and thickest of the blood will go from it. But however it is, Saint john saith, that GOD would show for what cause the death of his son profiteth us, to wit, Heb. 9. 2●. in the first place, he is at peace with us by reason of the shedding of blood, for as it is said, There can be no remission of sins without the effusion of blood. For behold why Sacrifices were used from the beginning of the world. And God hath said, that he would be merciful to all miserable sinners which put their trust in him: But yet he would have sacrifices to be offered, as if he should have said, that men should be freely forgiven their sins, because they can bring nothing of their own with them to obtain it. But must have a mediator to recompense it. We see then that the blood which ran down from the side of our Lord jesus, witnesseth unto us, that the Sacrifice which he offered, was a satisfaction for all our iniquities, so that we are discharged of them before God. True it is we must continually feel ourselves to be guilty that we might be humbled, and brought to true repentance, and be clearly void of all presumption. But however it is, we are assured that God acquitteth and pardoneth us in the name of his son, when we come to acknowledge our sins and iniquities. And why so? Because the sacrifice of his death is sufficient, to blot out the memory of all our transgressions. It is the water then that cleanseth. Wherefore, to the end we might be washed from all our spots, let us understand, that the meaning of our Lord jesus Christ was that water should issue out of his side, to declare that he is in very deed our purity, and that we must seek for none other remedy to wash us from all our filthiness. And thus we see how water and blood came from him, by which mean we are thoroughly saved in him, and therefore must make no wandlesses, to seek our aid else where. But when we shall consider more nearly of the matter, we shall see a very notable similitude between the blood and the water which issued out of the side of our Lord jesus Christ, and the Sacraments of the Church, in which the thing that was performed in his death is allowed and sealed unto us. For after he had suffered whatsoever was requisite for our salvation, and fully satisfied GOD his Father, by sanctifying, and purchasing us full righteousness, he would that all the whole matter should be witnessed unto us, in the two sacraments of his own institution. I speak of two: because there are no more instituted in his word, But Baptism, and the Supper. For all the rest is but a vain imagination, devised by the rash boldness of men. Thus we see that our Lord jesus Christ poureth out the virtue of his death and passion, aswell upon Baptism, as on the holy Supper. For Baptism is a witness unto us, that he hath so washed and cleansed us from all our filthiness, as that God receiveth us unto his favour, as if we came clean and neat before him. Now, we must understand that the water in Baptism worketh not this effect. For how can a corruptible Element wash and cleanse our souls? But the matter is, because water issued out of the side of our Lord jesus Christ. And therefore, when we would that Baptism should do us good, let us go unto him who was crucified for us, and when we would feel the fruit thereof, let us run unto our Lord jesus Christ, who would have us seek for every part and parcel of our salvation in him, without wandering and whéeling hither and thither. And beside, we have in the holy Supper a testimony, that jesus Christ is our Shepherd, and that under the bread, and wine, he presenteth unto us his body and blood. Here than we see the whole perfection of our salvation, when as we are thus cleansed, and that God accepteth us as if we were pure, and righteous, and are so acquitted before him as guiltless, because our Lord jesus Christ hath made full satisfaction for us. Thus we see how we must profit by the Sacraments, by directing our whole faith unto our Lord jesus Christ, and not to incline unto creatures. We see also how we ought to be confirmed by the suffering of our Lord jesus Christ, and let it be always fresh in our minds, when as God showeth us even to our faces, of what valour the issuing out of blood & water from the side of our Lord jesus Christ, is. And so, this is in sum the thing which we are to consider of, concerning the piercing of the side of our Lord jesus Christ. And beside, when it is said, That the Scripture was accomplished, let us understand, that this was spoken long before this time, that all was governed by the secret Council of God: and although the Soldiers knew not what they did, yet God effectually executed that which he had spoken, aswell by Moses, as by his Prophet Zachary. We have already seen the testimony of Exodus: and Saint john hath also put too the saying of the Prophet Zachary, whose words are these. They shall see him whom they had pierced. In deed God useth in that a similitude: For, Zach. 12.20. he setteth himself against the contemners of his word, whose hearts were rebelliously and wickedly hardened. Well (saith he) they think they make war against the Preachers of my word, and that they may by this mean stop them. Notwithstanding, it is against me they fight, and whensoever they contemn and refuse my word after this manner: it is as if they wounded me with the stab of a dagger: and so shall they see him whom they had pierced. But this was truly accomplished in the person of our Lord jesus Christ, for they pierced him in his mortal body. And thus we see how he was manifested to be the living God, who was in all ages spoken of by his Prophets, since we see that whatsoever was spoken, was accomplished in his person. Now, it is afterward said, that when joseph had obtained of Pilate to take away the body of jesus from the Cross, to bury him, that he took a clean linen sheet, and bought sweet ointments also (which as S. john saith, john. 19.39. cost a great sum of money) of Myrrh and Aloes, and buried him in a new Tomb, which he had new made and hewn out of a rock. In this Sepulchre or Tomb, our Lord jesus Christ first began to show the issue of his death: which was, that he should very speedily glorify himself in his resurrection, and it was the will of God eftsoons to manifest it. And here we see an infallible testimony, that amongst so many confusions which we read in this history, that might trouble us, and as it were shake our Faith, we may perceive that God had always care of his only Son, as of the head of his Church, and of his well-beloved: not to the end only that we should trust in him, but that we should also by little & little look unto it, that since we are the members of his body, that the Fatherly care of God will stretch itself not only unto us, but also to every one else which trust in him. But by the way, this question might be asked, why our Lord jesus would be so sumptuously buried. For it should seem, that it was a superfluous thing, to use the costliness of Aloes & Myrrh, and such like. And to say the truth, what profiteth this a dead man, to be washed, and anointed, or to have any other glorious show. And therefore a man would think, that this agreed not with the doctrine of the Gospel, where as it is said, that we shall be raised up again at the latter day, by the wonderful power of our God. Wherefore, it seemeth that all those pomps should be nought set by, and be clean forgotten. And hereupon it might be thought, that joseph his religion was but foolish, which should darken the hope of the resurrection. Howbeit we have here to note, that the jews used these kind of Ceremonies, until the time our Lord jesus Christ had accomplished all whatsoever was requisite for our salvation. And the burial at those days were as the Sacrifices, washings, and lights of the Temple, and such like. And because they were rude people, it was meet they should be handled like young children. In very deed, burial was taken to be an holy thing all the world over, and it was the will of God, that it should be engraven in the hearts of the very pagans, because they might have no excuse, when as they would be so beastly, as not to hope for a better life. Now, the Pagans abused the same: But be as be may, it will be cast in their téethes at the latter day, that they were over curious in the burying of the dead, for there was not so barbarous a nation in the world, which made not great account thereof. And yet they knew not why they did so, no more than they knew the meaning of their sacrifices: howbeit, this is enough to condemn them, insomuch as they departed from the truth of God, and corrupted the testimony that was given them, which should have brought them to the belief of the heavenly life. But however it is, The Burial of itself, was always as a mirror of the resurrection: For they put the body into the ground, to be kept for a time. For if there were no resurrection, it were no matter if they had been cast out of the doors to have been eaten of Dogs, or wild beasts: But they honourably buried them, that they might not be pulled in pieces, although they were sure, they turned to dust. In deed the jews observed many Ceremonies. And yet the Egyptians far passed them: But this their great sorrowing, lamenting, and tearing of their hair, were all but brags. This than was the manner of the Egyptians, whom the Devil had bewitched, because they perverted all good order. But the Burial of the jews, strengthened their belief of the resurrection. And so, according to that which I have said, our Lord jesus would be buried after the ancient fashion, because he had not as yet, by his resurrection, fully accomplished our salvation. This is true, that at his death, the veil of the Temple rend in sunder, wherein God showed, that that was the end and perfection of all things, and that the figures and shadows of the law should last no longer. Howbeit the world see not this, neither was any man able to conceive, that all the figures of the law, were ended in jesus Christ. And therefore his will was to be buried. And thus much for this point. Let us now also understand, that our Lord jesus Christ hath purchased us life by his resurrection, so that we must go straight to him, without seeking any other means to direct us, than such as he hath assigned us. We have also already said, that he hath ordained two Sacraments for our better confirmation. If the manner of the jews burial had been necessary for us, no doubt, jesus Christ would have had it continue in his Church. But he would not that we should stay ourselves upon this earthly and childish Elements. And therefore it is enough for us to use the plain order of burying, & leave the sweet ointments which figure unto us the resurrection, and was manifested in our Lord jesus Christ. Wherefore we should but separate ourselves from him, if we would be thus basely and simply instructed. For mark what Saint Paul saith, Colos. 3.2. That if our affection be on things above, we must seek it in faith and in spirit, and be conjoined unto our Lord jesus Christ: Colos. 12.8.9. & 18. that we should bend ourselves to him, and not be nuzzled in any thing which might withdraw, hinder, or keep us back from being united to him as unto our head, since his body is said to be the Temple of God. And thus much we are to consider of for burial. Howbeit this is also to be remembered, that he was laid in a new Tomb, which was not made, but by the singular providence of God: For he might very well have been buried in a Tomb which had served for that purpose long before. For joseph of Arimathea had many ancestors, and in such wealthy men's houses, there was a common Tomb made for the nonce. Notwithstanding, God had otherwise provided for the matter, and would have our Lord jesus Christ to be laid in a new Tomb, wherein never man had been laid. Neither was it without cause that he was called the first fruits of the resurrection, and the first borne of the dead: who had been made partakers of life before our Lord jesus Christ. For we read that Lazarus rose again. We see also that Enock & Elie were taken up, and never felt any natural death, but were gathered together into an incorruptible life: howbeit all this hangeth upon the resurrection of our Lord jesus. And therefore we must take him to be as the first fruits. In the law, the fruits of the year were consecrated to GOD, by the only bringing of an ear of Corn, and a bunch of Grapes, to lay upon the Au●ter. Now when this was offered to God, it was a general consecrating of all the fruits of the year. When the first born also were consecrated to God, it was a declaration of the holiness of the tribe of Israel, & that God accounted it for his inheritance, which he had reserved to himself, and contented himself with this people, as if a man would be contented with his Patrimony, Even so, let us understand, that when we come to our Lord jesus Christ, we are all consecrated and offered in his person, to the end we might at this day, receive life through death, & that it should no more be deadly as before it was. And thus we see what we are to observe as concerning the new Tomb: that is, that the burial of our Lord jesus Christ must bring us unto his resurrection. Nevertheless let us look well to ourselves: for all whatsoever that must serve our faith, hath been accomplished in the person of the Son of GOD: And although we have a sure testimony that it is sufficient for us, yet by reason of our grossness & weakness, we are very far from coming unto Lord jesus Christ. And therefore let every of us which acknowledge our offences, seek remedy for them, & be of good courage. For we see how joseph & Nicodemus did. Now, here are two things to be considered of for our example. The first is, that they had no clear insight in the fruit of the death and passion of our Lord jesus Christ. Wherefore their understanding was gross, and their faith very weak. The other is, that notwithstanding this extremity, yet fought they against all temptations, and came to look for our Lord jesus Christ who was dead, to put him into the tomb, protesting that they hoped to come to the blessed resurrection which was promised them. And although we feel ourselves weak, yet let it not discourage us. It is true indeed, that we are weak, and God may reject us, when as he shall roughly entreat us. But yet when we shall feel these wants, let us understand that he will accept our desire, although it be imperfect. Moreover, since at this day, our Lord jesus is risen in glory, and although we must here suffer many miseries and calamities, and that a man would think he were daily crucified in his members, as in deed, the ungodly as much as in them lieth do: yet let not us quail for all this, because we know that we cannot be put beside that, which is promised us in the doctrine of the Gospel: and although we must run through a number of afflictions, yet let us always have an eye unto our head. For joseph and Nicodemus never had the advantage that we at this day have, which is, they never beheald the power of the spirit of God, which is showed in the resurrection of our Lord jesus Christ, and yet was not their faith for all this wholly mortgaged. And since our Lord jesus calleth us now unto him, and telleth us allowed that he is ascended into heaven, to the end he might gather us altogether, let us constantly persevere both to seek him, and follow him, and that it is no hurt for us to die with him, since we shallbe partakers of his glory. And Saint Paul exhorteth us to be like unto jesus Christ, not only as touching his death, but also as concerning his burial. For there are some that could be contented to die with our Lord jesus Christ for a minute of an hour, but it would grieve them to do it any longer. And for this cause I have said, that we must not die for a while, but we must also patiently abide, at last to be buried. I call this dying, whenas God seeth us so suffer for his name's sake: for although we be not at the first, condemned, and brought to the stake, yet when we are afflicted, this is a kind of death which we must patiently abide. But because we are not by and by humbled, it is meet we should be longer time scourged, and be contented, and patiently bear it. For as the Devil never ceaseth to devise whatsoever may withdraw us, and make us grow worse and worse: Even so must we all our life long fight against him. And although this be a very hard and grievous condition, yet let us tarry till the time be come, that God calleth us unto him, and not be weary in confessing our faith, and therein follow Nicodemus, but not in his temerousnes. For when he first came unto our Lord jesus Christ, he kept himself very covert and close, and was afeard to show himself a true Disciple (for we know that the confession of our faith is required in us) john. 2. & 2●. 1●. But when he came to bury him, he declared, and confessed that he was of the number of the faithful company. Wherefore since he did so, let us at this day follow his constancy. And although the world hateth and detesteth our Lord jesus Christ and the doctrine of his Gospel, yet let us stick unto it. Let us also understand, that the greatest benefit and contentation that we can continually have is this, whenas God accepteth and liketh of our service, and beside, although we must suffer & abide troubles here in this world, yet let us know this that because he hath gloriously risen again, that he did it not to the end to make a separation between him and us, but that he would when he see his good time gather us unto himself. Moreover, let us not marvel although our Lord jesus rose again the third day: for it is very good reason that he should have some more privilege than the common order of the church. And herein is the saying of the Psalmist fulfilled. Thou shalt not suffer thine holy one to see corruption. Psal. 16. 10. And therefore it was meet that the body of our Lord jesus should remain uncorrupt until the third day: but it was for that time, so appointed and established by the counsel of GOD his Father. Howbeit we, have no time assigned, but the last day. And therefore let us abide troubles and miseries so long as it pleaseth GOD, and let us understand that he will in the end, when he seeth convenient time, restore us, after we have been cast quite and clean down, For thereunto Saint Paul exhorteth us, 1. Cor. 15.10. when as he saith, that Christ jesus is the first fruits: which is, to pull back that fervent zeal wherewith we are often times too too much carried away: for by our wills we would fly without wings, and we are grieved with God for holding us so long here in this world, because he will not bring us to heaven even at the first, 2. Kin. 2. 11. and carry us up in a fiery Charit as Eilas was: to be short, we would feign triumph before we have fought a blow. Now, that we might withstand this desire, and these foolish lusts, Saint Paul telleth us that jesus Christ is the first fruits, & we must be contented that by his death we have a sure pawn of the resurrection. Nevertheless, because he sitteth at the right hand of god his Father having all rule and dominion both in heaven and earth: and although his majesty hath not as yet appeared, and that our life is hid in him, let us become like wretched dead people, and although we seem to be living here in this world, yet let us be as men quite forlorn: and abide all this, until the coming of our Lord jesus: For even then shall our life be made manifest by him, when as he shall think it good. And thus we see what it is that we must observe about the burial of our lord jesus Christ, until such time, as we attain to the rest, which will be a declaration, that he hath not only made satisfaction for all our sins, but also hath by his victory, obtained all perfect righteousness for us, by which mean we are become acceptable at this day unto the majesty of God, both to have free access unto him, and also to call upon his holy name. And in this confidence and belief, Let us fall down before his divine majesty, beseeching him to receive us all to his mercy, and that we may not cease to have recourse unto his free goodness, how miserable & wretched soever we be. And although we daily provoke his heavy wrath and indignation against us, and justly deserve that he should forsake us, Let us patiently wait until he showeth the fruit and power of the death & passion which his only Son hath suffered, by which we are reconciled, and not doubt but that he will be always our Father, so long as he will grant us this favour, as that we may be able to show ourselves his true children. Let us also beseech him that he will cause us to declare this by the effect, in such sort, as that we desire nothing else but to be wholly his: and as he hath very dearly bought us, so we may also of right, fully and wholly agree to serve him. And forsomuch as our weakness is such, as that we are not able to discharge the hundredth part of our duty, without he work it in us by his holy spirit: because the infirmities of our flesh do always bear such a resisting and striving sway, as that we do nothing else but even creep, where we should in deed march as becometh us, Let us beseech him to rid us of all together, that we might be united to him by that holy bond which be hath ordained, to wit, our Lord jesus Christ his only Son. That he will not only grant us this grace, etc. ¶ The ninth Sermon is of his resurrection, at which time was celebrated, the holy SUPPER. Matthew xxviii. 1 IN the latter end of the Sabbath day, which dawneth the first day of the week, came Mary Magdalene, and the other Marry, to see the Sepulchre. 2 And behold there was a great earthquake, for the Angel of the Lord descended from Heaven, and came, and rowlled back the Stone from the Door, and sat upon it. 3 His countenance was like lightning, and his raiment white as Snow. 4 And for fear of him the keepers did shake, and became as dead men. 5 The Angel answered and said unto the women, fear ye not: for, I know ye seek jesus which was crucified. 6 He is not here, he is risen as he said, come, see the place where that the Lord was laid. 7 And go quickly and tell his disciples that he is risen from the dead. And behold, he goeth before you into Galilee, there shall you see him: lo, I have told you. 8 And they departed quickly from the Sepulchre, with fear. and great joy, and did run, to bring his Disciples word. 9 And as they went to tell his Disciples, behold jesus met them saying, all hail: And they came and held him by the feet, and worshipped him. 10 Then said jesus unto them, be not afraid: go tell my Brethren that they go into Galilee, and there shall they see me. A Man would at the first sight think it strange, that our Lord jesus Christ would show himself after his resurrection, rather to women, then unto his Disciples. Howbeit we are hereby to consider, that his meaning was to try the baseness and lowliness of our faith. Because we must not build upon man's wisdom, but obediently receive what soever we know to come from him. Again, no doubt of it, his meaning was to correct his Disciples, whenas he sent women to teach them, because that the thing which he had taught them served them to no purpose, when it came to the pinch. For behold all the Disciples were scattered, they forsook their master, and fear overcame them. For what learned they for three whole years together, in the school of the Son of God? And therefore such frewandise deserved great correction, even to have all the knowledge which they had before time received to be clean taken away, because they had trod it under foot, & buried it. Now it was not the meaning of our Lord jesus, to correct them sharply, but to make them amend their fault, by mild & gentle correction, in that he appointed them women to be their School mistresses. He had before, chosen them to preach the Gospel all the world over (for they in very deed were the first Doctors of the Church) But because they were such Trewands and so busy minded, as that their faith was, as it were, laid asoke or saped, it was good reason they should understand that they were not worthy any more to hear our Lord jesus Christ preach. And here we see the cause why they were sent back to women, until such time as they had better acknowledged their offences, & that our Lord jesus Christ of his mere favour & grace had set them again in their estate and degree. And beside (as I have already said) we are all generally advertised, to receive the testimony which God sendeth us, and it were by the mouths of men of slender quality, & of no credit & estimation in the world, for we indeed see, that whatsoever he is, that is choose & appointed to be a register or public person, that the thing which he doth, is received for authentical. Neither will men say one thing or another against him: because all men reverence the office which he hath. And shall God have less pre-eminence then earthly princes, shall not he ordain such as pleaseth him, to be his witnesses, from whose mouths we should receive whatsoever they shall say without gainsaying? surely, surely it is good reason it should be so, except we would become rebels against God himself. Here than we see, what it is that we must consider of in the first place. Moreover, let us also note & mark that although our Lord jesus appeared to the women, which was a very honourable thing unto them yet himself not long after, sufficiently testified his resurrection. Insomuch that if we close not up our eyes, stop our ears, and become maliciously hard hearted, and blockish, 1. Cor. 15.6. we are fully assured of this Article of our faith, which is of great importance. For when S. Paul rebuked the infidelity of those that stood as yet in doubt of the resurrection of jesus Christ, he brought not in only women, but also Peter and james and all the twelve Apostles, & five hundredth Disciples more, unto whom our Lord jesus Christ appeared Which way then are we able to excuse ourselves of our wickedness & rebellion, if we credit not above five hundredth witnesses, whom God himself hath appointed for the same purpose. Neither did our Lord jesus Christ declare unto them only once, Mark. 16.14 that he was alive, but even many times. And therefore the doubt and increditlity which was in the Apostles ought to confirm us a great deal the more: Luk. 24.25. for if they at the first had believed that our Lord jesus Christ was risen again, it might have been said that they had been overlight of credit. howbeit, they were so slow of belief, as that it was meet our Lord jesus Christ should find fault with their blockishness & faithlessness, & beside, they were so gross & carnally minded, as that they could understand nothing. Since then the apostles so hardly could come to this article of our faith the same ought the rather confirm us: for seeing they were brought to it, as it were by force, it is very good reason the we at this present should follow this saying, Thomas, john. 20. 2●. because thou hast seen me thou believest: but blessed are they with have not seen and yet have believed. So then, when we here it said, that our Lord jesus appeared to 2. women, let us also consider of the saying of S. Paul in another place: that is to say, we must not stay ourselves upon men's words & believe what they say, as they of quality & condition: 1. Thes. 2.13. But we must rather lift up our eyes & minds unto heaven, and submit ourselves unto God, who is worthy of all superiority over us, and be obedient unto his word. For, if we be not teachable, it is out of all doubt, that we shall never profit ourselves by the doctrine of the Gospel neither must we account it, for foolishness, which we receive from the mouth and testimony of God. And when we shall learn to profit by our obedience, in faith, and in his School, we shall understand, that to be subject to him, is the very perfection of all righteousness. Let us now come to the story as it is here delivered unto us. It is said, That Mary Magdalene, and her companion, came the first day of the Sabbath, to see the sepulchre: to wit the first day in the week. For the jews kept the Sunday, which they called the sabbath, for the day of rest, as indeed the word so signifieth, and beside, they called all the days of the week following, the 1. day of the Sabbath, the 2. day of the sabbath, the 3. day of the sabbath, etc. Now, because the day began after the Son setting, it is said, that the two Maries bought sweet oyntmetes, after the Sabbath was ended, and prepared themselves to come the next day in the morning to the Sepulchre. Howbeit they were more than two. Nevertheless S. john nameth Mary Magdalen only: but S. Matth. nameth two of them, and we see that S. Luke faith the there were a great number of them, & yet all this agreeth well together: for Mary Magdalen led the way, and the other Mary is eftsoons named, because she followed hard after Mary Magdalene. But by the way, there were many with came to anoint the body of our lord jesus: nevertheless, it is here namely said, that it was they which came to see whether they might enter the Sepulchre or not. We see then why these two were here specially marked. Howbeit S. Matth. saith that the Angel appeared unto them, since there were two of them: but because one of them carried word, therefore it is so especially named. In the end, as they were going thence, they met with our Lord jesus, who sent them unto his Disciples, that they might all meet in Galilee, intending to show them that he was risen again: for somuch as the City of jerusalem had bereft itself of so notable a testimony, by reason of their horrible impiety. And yet for all that, it, still remained the fountain of life: for out of it was the law, and the word of God taught: nevertheless, our Lord jesus Christ would not show himself unto his Disciples in that City, seeing the wickedness of it to be as yet so fresh in memory: and on the other side his meaning was to conform himself unto their grossness: for they were as it were so amazed, as that looks would not have contented them, with out he had taken them aside, and in such sort have so showed himself, as that they might have been fully satisfied. Howbeit we see that the women which are here named, forgot not to reverence our Lord jesus Christ as their master, although they were greatly troubled with his death: whereupon may consequently be judged, that the word of God was deeply rooted in their hearts: for although their faith was weak, yet sought they for our Lord jesus at the Sepulchre. And as for ignorance, it, could no ways excuse them, because they should have lifted up their minds into heaven, looking from thence, the resurrection that was promised them seeing it was appointed out unto them by name to be the third day. Now, their minds were so occupied, as that they could not comprehend the principal matter, to wit, the our Lord jesus should overcome death, that he might thereby obtain life and salvation for us. I call it, the principal point, because that without it (as Paul sayeth) the Gospel should have been in vain, & our faith in vain. 1. Cor. 15.14 Even so although these poor women, had a good mind unto the Son of GOD, and knew that the Gospel which was preached unto them, was the very truth: yet were they so troubled, and in such a maze, as that they were not able to reach unto the depth of his resurrection: and therefore came unto the Sepulchre with their sweet ointments. Now, this was a fault worthy condemnation: and yet God accepted of their ministry: for he excused that, their amazedness, until he had brought them back to the consideration of the matter. Hereby we see, that when our Lord alloweth of any thing we do, it is so far of, that we should make an account, that we have deserved any thing, as that contrariwise, he of his free mercy and goodness alloweth the thing, which inveridéede was not worthy to be offered unto him. For God may always have good occasion to condemn our works, if he would straightly examine them: because they shall never be found unspotted. Howbeit, God spareth us, & is contented to receive the thing which we offer unto him, be it never so weak and fauty: so that we deliver it up in an assured and pure faith, and acknowledge, that he accepteth us, for jesus Christ his sake. And this is it which we have in this place to observe. But in the mean while, let us also understand, that it was meet there should in the burial of our Lord jesus Christ, be another manner, and a better savour and of greater force, than all the sweet ointments which are here spoken of. We have already said, that the jews customably used to anoint the bodies, for the confirmation of their hope in the resurrection, and of the heavenly life: which was a signification that the bodies did not so corrupt, but that they should be preserved unto the last day, till God had restored them. But the body of our Lord jesus Christ was clearly exempt from this corruption. Now, it was not the sweet balms which could do it: Psal. 16.10. but because it was said, that God would not suffer his holy one to see corruption, we see that our Lord jesus was by miracle preserved from all corruption. And because he was exempt from corruption, we are at this present, certain & assured, of the glory of the resurrection which we have already seen in his own person: wherefore, we see the sweet savour of the burial & resurrection of our Lord jesus Christ, hath so far stretched out itself, as that we are thereby quickened. What then remaineth there to be done? forsooth, let not us seek any longer for the Sepulchre, as these women did, whose ignorance and weakness hath stood us in some stead: but let us look up into heaven, since he calleth us thither unto him: and hath showed us the way thereto, and hath beside declared unto us, that he hath taken possession of his heavenly kingdom, to the end he might make a room & place ready for us, john. 14.2. when as we shall there seek after him. Howbeit, we must also note the saying of S. Mat. for, the angel (saith he) appeared, who so feared the Soldiers, as that they be came like dead men. The women also were in the like flight, but the Angel forthwith comforted them saying: fear you not, for I know ye seek jesus which was crucified, he is risen as he said. We see here how God, so accepteth, of the affection & zeal of these women, as that he correcteth notwithstanding, the thing which he misliketh. I mean, he correcteth by the mouth of the Angel whom he appointed there in his turn. We have already said that it proceedeth of the singular mercy and goodness of God, whenas he receiveth our imperfect ministry, which he might very well abhor. Howbeit he receiveth of us the thing which is of no value, even as a father taketh of his children many things in good part, which otherwise were very babbles and trifles, Thus we see how liberally God dealeth with us, and yet he would not have us please and flatter ourselves in our sins. Let us therefore behold how the Angel correcteth these women's imperfection: & although their drift was to a good end, yet are they condemned of a particular vice which was in them. And lo, why S. Luke saith that they were most sharply rebuked: when it is said, Luk. 24.5 wherefore seek you the living among the dead? but we are here to observe, that the faithless & wicked soldiers, who had no fear either of God, or of religion, were terrified, & became like mad men: indeed the women were also afeard, but they were forthwith comforted. And thus we see how terrible the majesty of God is to all those unto whom he showeth himself, and he doth it because we should feel our frailness, whenas God manifesteth himself unto us: and where before, we were presumptuosly puffed up, and so emboldened, as that we thought ourselves too be no mortal men, whenas God showed us any sign of his presence, therefore it was meet, that of necessity we should be confounded, and be brought to acknowledge our estate to be but dust & ashes, & all our virtues to be, but as slitting & vanishing smoke. And this falleth out, both to good & bad. Moreover, when God terrifieth the faithless, he leaveth them as reprobates, because they are no way worthy to taste of his goodness. We also see, why they fly his presence, why they set themselves against him, & gnash their tooth, & become so furious as that they are without all wit & reason, & do become even very brutish. But the faithful although they be terrified, yet are they relieved, and take good courage, because that God comforteth and gladdeth them. And therefore, the fear wherewith the presence of the majesty of God terrifieth the faithful, is but a preparative to humble them, to the end they might reverence and obey him as he is worthy, and confess themselves to be nothing, that they might look for all their blessedness in him alone. Here than we see why the Angel said, fear not. Now, this saying, is worthy the noting: for it is as much as if he had said, I will clearly give over these faithless and scombe of the world, for they are not worthy of any mercy, and I direct my speech unto you, and bring you glad tidings. Be not you therefore afeard, because ye come to seek jesus Christ. Now, when we see this, let us learn to seek our Lord jesus, but not (as I have said) thus grossly as these women of whom we have spoken, did (as indeed there is now no occasion to seek the sepulchre) but let us go directly & without hipocyisie unto him by faith. And let us understand, that this message appertaineth to us, and is spoken to us, that we might boldly, and without fear come unto him, and not in contemptuous manner (for we ought to worship the majesty of GOD in fear and trembling) but how ever it is, let us not be so savage, as though distrust had oppressed us. And therefore let us understand that the son of God will conform himself like unto us, whenas we come unto him by faith, yea and we shall be sure to find wherewith to comfort and glad ourselves, because he hath purchased the kingdom and principality of everlasting life, for our profit and welfare. And yet notwithstanding, the women departed quickly with fear, and great joy. Lo, how the weakness of their faith appeared. I have said that the thing which they went about was to a good end, but they kept not the right course: as may be seen by their fear, for they were not fully resolved and assured of the resurrection. And yet they had heard it many times spoken of: but their minds were not so settled as to conclude for a truth, that there was no looking for our lord jesus in the sepulchre. We see then from whence this fear came. And hereby we may perceive that this is a sinful affection. Indeed, we must (as I have said) fear GOD, reverence his majesty, obey him, and wholly be humbled, to the end he might be gloriously exalted, and all mouths be stopped, & he thereby be known, to be the only just, wise, & omnipotent god. But this fear whereof mention is made in the 2. place is wicked & damnable: for it turned to the shame of these seely women, because that although they both see & heard the Angel speak, yet they thought it to be but a dream as it were. Now, by this we are advertised, the god oftentimes so worketh in us, as that we do not perceive, as a man would say, whether we have profited any whit or not: for we are so ignorant & so fantastical, as that we are overshadowed as with clouds, whereby we are not able to behold the clear light, to be short, all the doctrine of God seemeth to us very unprofitable: & yet we find some taste amongst, which maketh us feel that god hath wrought in our hearts. For although there be but a spark of grace in us, let us not be discouraged: but beseech the Lord to increase that little that he hath begun, until such time as we be brought to a full perfection, from the which we are as yet very far of. And although the fear and joy which these women had, be accounted and condemned for a fault, yet we see that God continually governed them by his holy spirit, and that the message which the Angel delivered unto them, was not altogether unprofitable. We are now to look farther into the matter: and that is this, that Lord jesus appeared in the way unto them, and said, fear ye not but go and tell my Brethren, that they meet altogether in Galilee, and there they shall see me. We see here in this place, a great deal more, how that the son of God draweth us unto him by degrees, until such time as we be thoroughly confirmed, whereof we have great need. Now, this was sufficient enough that the women had hard the message delivered by the mouth of the Angel, & the signs and tokens were such as that they could not choose but think that he was sent from God, for his face did shine, as it were. In very deed, the whit garment and such like, was not, lively to express the majesty of God, howbeit the women had an assured testimony that it was not a mortal man which spoke, but an Angel from heaven. And therefore, this was a sufficient testimony unto them, but yet they were a great deal the more assured, whenas they had seen our Lord jesus, whom they before knew to be the son of God, & his unchangeable truth. And this more fully ratified the thing, which they had before heard by the mouth of the Angel. And thus we see how we may increase in faith: for at the first, we shall not be able to understand, what power and effect is in the word of God, but if we be taught well, something we learn by it, and yet is this little or nothing God wat: howbeit, God by little and little toucheth us with his holy spirit, & in the end showeth us that it is he himself which speaketh. And then are we fully resolved, insomuch as we have not only some knowledge, but we are also so persuaded, as that when the devil shall go about to devise whatsoever he can possibly, yet shall he never be able to shake our faith, because we hold this principle, that the son of God is our teacher, upon whom we stay, because we know him to have all mastership over us, & is worthy of most excellent authority. And this we see was in these women. Indeed, God worketh not alike, in all men. For God will so call some, even at the first, as that we shall perceive that he hath powered upon them wonderful extraordinary power, & yet we shall be oftentimes so taught, as that we may plainly see our grossness and weakness, to the end we might thereby so much the more glorify our God, & acknowledge, that whatsoever we have, cometh all from him Let us now come to the saying, which hath been already spoken of, Go & tell my Brethrens, that they meet all together in Galilee. We see then here, that the son of God appeared not to Mary, and to the company which were with her only, as to show himself to seven or eight persons, but his meaning was that this message should be published unto the Apostles, & the it should be at this present delivered unto us, that we might be partakers thereof. And to say the truth, if it were not so, what should the story of the resurrection avail us? but when it is said, that the Son of God was so manifested, & would have the benefit thereof to be communicated unto all the world, we may now the better taste of it. So then, let us understand, that our Lord jesus his meaning was, that we should be certified of his resurrection, because that when we know in truth, that our Lord jesus is risen again, that therein consisteth all the hope of our salvation, & righteousness. Not that he hath not cleansed all our filthiness by his death & passion: but because it should not remain & continue still weak. And therefore, it behoved that he should pour abroad the virtue of his holy spirit, that he might by his resurrection, Rom. 1.4. be declared to be the son of God: as S. Paul in the Epistle to the Romans, and in divers other places, sufficiently declareth. Thus now we see, that we must assure ourselves, that our Lord jesus is risen again, & leaveth the way open unto us, that we might come unto him: & looketh not that we should seek him, but hath provided that we might be called by the preaching of the gospel, & that his message should sound in the mouths of those his heralts whom he had chosen. Since than it is so, let us understand, that the righteousness which we at that this day have for the attaining unto the heavenly Kingdom, we enjoy by the righteousness of our Lord jesus Christ, because he will not separate himself from us. And here we see why he calleth the Disciples his brethren. Indeed, this is an honourable name: and was reserved for all those whom he accounted as his household Servants: and this kind of speech no doubt he used, john 20.17. to show the brotherhood that he would, should between him and them. And so also is it common to us, as Saint john more plainly declareth. Now, to say truly, Psal. 22.23. we must have recourse unto that saying of the Psalm, out of which this place is taken: I will declare thy name unto my Brethrens: which place the Apostle in the exposition of the person of our Lord jesus Christ, did not only comprehend the 12. hebr. 2.11. Apostles by the name of the Brethren of jesus Christ, but giveth also the same title generally to as many as follow the son of god and would have us to enjoy the self same honour. We see also why our Lord jesus said, I go unto my God, and to your God, unto my father, and unto your father: now this was not meant by a few but it was spoken to the multitude of all the faithful. And although our Lord jesus Christ be our eternal God, yet is he contented notwithstanding even in the person of a mediator, to abase himself and come near us, and to have all things common with us, in respect of his humane nature. For although he, be the natural Son of God, and we by adoption, and grace, yet this community remaineth, that the Father of our Lord jesus Christ, is by his mean ours also, in divers respects. For it is not meet that we should be exalted as high as our head and sovereign: and surely this could not but be a wonderful confusion, if the head of a man's body should not be above all the rest of the members, for otherwise it would seem a very monster, and a confused lump: and therefore it is also very good reason, that our Lord jesus Christ should keep his chief degree, because he is by nature the only son of God: and yet this letteth not but that we may be joined with him in Brotherhood, that we might freely and with good assueraunce call upon God, and be heard, because we have familiar access unto him. We see then what the meaning of this saying is, when our Lord jesus calleth his Disciples, Brethren: to wit, he did it to this end, that we at this day should have the like privilege with them, by the mean of faith. And yet this is nothing derogatory from the power and majesty of the Son of God, when he thus conjoineth himself with such wretched creatures as we are, and be as it were one of our company. Wherefore we ought to be so much the more in an admiration, with the matter, whenas we see him use such his goodness towards us: as that by his resurrection he hath purchased for us the heavenly glory, for the purchasing whereof he abased himself, & became of no reputation. Since it is so, that our Lord jesus vouchsafeth to allow us for his Brethrens, to the end we might come unto God, let us boldly seek him, and come unto him, whiles he thus gently invileth us: neither doth he marvelous considerately, use his word only to draw us, but addeth withal a visible sacrament also, the we might be brought thereto according to our small ability. And to say the truth, let it be, that we be never so weak & blockish, yet shall we not be able to excuse our slackness, if we come not unto our lord jesus Christ: behold the table whereunto he hath called us: & to what end? forsooth it is not to the end to fill our bellies: although that therein, God declareth himself to have a fatherly care over us, and our Lord jesus also showeth, that he himself is indeed the life of the world. Wherefore, when we daily eat and drink, it witnesseth thus much unto us, that our Lord jesus declareth his goodness unto us: But in this table, there is a special consideration to be had: for it showeth us that we are the brethren of our Lord jesus Christ: to wit, john 17.21. that because (as S. john saith) he hath united us unto himself, he hath also united us unto God his father, & so by little & little telleth us, that he is our meat, & our drink: & we are taken to be of his own substance, that we might have all our spiritual life in him. And this is more than if he called us his brethren an hundred times. Let us therefore understand and know the unity that we have with our Lord jesus Christ: to wit, that he will have his life to be common with us, and his life, to be our life: yea that he will effectually dwell in us, and not by imagination: and after an earthly manner, but after a spiritual: & how ever it is, he so worketh in us by his holy spirit, as that we are knit faster & surer unto him, than the members to the body. And as the root of a tree thrusteth out his substance and strength into all the branches, even so receive we our substance & life from our Lord jesus Christ. 1. Cor. 5.7. And this also is the cause why Saint Paul saith, that our paschal Lamb was crucified, and offered up: and that we should now keep holiday, and be partakers of the sacrifice. And as in the old law, when any sacrifice was offered, they did eat and were merry, even so likewise must we now come and receive our spiritual meat and food, which is here offered unto us in this sacrifice, for our redemption. In veridéed we must not eat jesus Christ fleshly, for he is not between our téethes, as the Papists do dream: But we take Bread, for a sure & undoubted pawn, that we feed on the body of jesus Christ spiritually: and we receive a little wine, to show that we are spiritually sustained by his precious blood. Howbeit let us with all note, the saying of Saint Paul, that because under the figures of the law, it was not lawful to eat leavened bread, and that we are now no more under such shadows, we must cast away the leaven of maliciousness, and wickedness, and of all our corruptions, and take to us the bread which hath no bitterness but the bread of pureness, and truth. And therefore, when we come unto this holy Table, wherein the son of God showeth us, that he is our meat, and giveth himself unto us for a full and whole repast, and would have us be now partakers of the sacrifice which he once offered for our salvation, we ought to look well unto it, that we come not hither spotted and filled with sin and iniquity, but utterly to forsake them all and be altogether cleansed of them, to the end our Lord jesus might allow us to be the members of his body, and by that means also be partakers of his life. And thus we see how we must profit ourselves at this day by this holy supper which is made ready for us: which is this, that it may lead us unto the death and passion of our Lord jesus Christ, and also unto his resurrection: that thereby we may trust to have life & salvation, because that by his victorious resurrection, we are made righteous, and the gates of heaven in such sort set open unto us, as that we may boldly approach unto our God, and offer ourselves before him, since we know that he will always take us as his children. Let us now fall down before the majesty of our good God, & acknowledge our offences, beséechinge him to have mercy upon us, that we may find favour at his hands, although we deserve it not. And that he will not pardon only the sins which we have already committed, but also rid us of all the faults and miseries of our flesh, until such time as he hath clothed us with the perfection of his holiness, whereunto he dalye exhorteth us. And so, let us all say: O almighty God and heavenly Father. etc. ¶ The first Sermon of the prophesy of jesus Christ as concerning his death and passion taken out of the Prophet Isaiah. Isaiah. Lij. 13 Behold my servant shall prosper: he shallbe exalted, and extolled, and be very high. 14 As many were astonished at thee. (His visage was so deformed of men, and his form of the Sons of men) so shall he sprinkle many nations: the kings shall shut their mouths at him: for that which had not been told them shall they see, and that which they had not heard shall they understand. Chap. Liij. 1 WHo will believe our report? and to whom is the grace of the Lord revealed▪ THe Prophet having generally spoken of all the people of the jews, cometh now to the head, upon whom hangeth all, that hath been before said. For their redemption was only grounded in & upon our Lord jesus Christ, 2. Cor. 1.20. because in him, are all the promises of God accomplished. Now it is long time passed since the redeemer was promised: But when it was thought that the line of David was utterly extinguished, the hope of the faithful might altogether have been abolished. For it was said that God would establish a king for ever, 2. Kin. 24.15 2. Chro. 36.10 & would set him on David's seat, & notwithstanding that he should have the sun and the moon of heaven, yet should this kingdom be maintained & conserved: & that although all the world should perish, yet should this be so stable & sure, as that it should very well be seen, that this was a kingdom wholly consecrated unto God. And yet for all that, it decreased: yea, & soon after by little & little fell in decay, until such time as the last king save one, 2. Kin. 15.7. jerem. 39.6. 32.9. was carried away captive, & all the kingly line translated, & as it were clean cut of. And the last king, who was created at the charge of an Infidel, & an enemy unto all religion, in the end playing the rebel, against him, it so fell out as that the king was taken, his eyes put out, he was indicted, his children were slain, he himself was most shamefully condemned: & the temple, with all his houses were burnt. What was to be thought hereupon? Forsooth, it must needs be, that the jews assured themselves by the Prophet, that God would in the end, take compassion on them, and bring them out of captivity: For it was meet he should tell them, that, that which was spoken to Abraham in the old time was not spoken in vain, That in his seed, all the nations of the earth should be blessed: and that there should be a king of the line of David established, whose Empire should be everlasting and without end. And therefore we see, why Isaiah restraineth here his speech unto the person of our Lord jesus Christ: to this end & purpose (I say) that the redemption & return of the people, which before he had spoken of, might be holden to be most certain and sure. Now we have seen here above, Isaiah. 42.1. that our Lord jesus was called The servant of God, forsomuch as he most obediently submitted himself for our salvation: yea, being he, who was Lord of glory, the head of the Angels, and before whom every knee must bow. Wherefore, since this name of servant is given unto him, let us understand that it is, because he took upon him our nature, and that he would not only abase himself therein, but also be made of no reputation. For it could not be chosen but that our transgressions and iniquities, must be repaired through his obedience. And according to that, which he said to john Baptist, Mat. 3. 1●. he must needs fulfil the measure of all righteousness: Thus we see, that although our Lord jesus Christ was full of all majesty, & God everlasting, yet because he took upon him our nature, and became like unto us he thought not scorn too be of the lowest degree of men which cannot be gainsaid. For although his divine nature was no whit changed Yet if we consider well of the matter, it was meet he should abase himself, Galat. 4.4. as he was a Mediator betwixt God and us: for it is said, that he was made subject to the law, although indeed he was no whit indebted to the same, for it was he that must rule all, and unto whom all subjection was due: howbeit he placed himself in that rank that he might free us from the yoke which we were not able to bear. For the law was a burden to press us clean down, if so be our Lord jesus Christ had not borne it, and had freed us thereof by that mean. Neither let us think it strange that he was called the servant of God: seeing he refused not eftsoons to become our servant, which was very much. For if we consider of our own estate, we see it is but a vain thing, we are but silly worms of the earth, and the Devil, and sin have power over us: and yet behold how the only son of God hath abased himself to become our servant, Rom. 15.8 according to the saying of Saint Paul. For he is (I say) the Minister of Circumcision. Moreover, the Prophet namely useth the self same words, to the end we might understand, that whatsoever is here spoken of him, is for the common benefit & welfare of the whole church. Now, we must consider whereunto it was, that jesus Christ was called: to wit, to be the Redeemer of all the faithful and chosen people of God. And therefore, since this charge was committed unto him, and that he was so called, let us not stand in doubt, but that whatsoever is said of his person, is common to us, and that the benefit thereof shall redound unto us, which hereafter we shall see. And thus much of the meaning of the Prophet. Now it is said, that jesus Christ being called: which was to an office to save those that are his, should flourish, and be wonderfully exalted and magnified, This was spoken to this end, that all the faithful might be armed against the temptation wherewith they might be attempted before jesus Christ should appear in glory and majesty, that is to say before that he, who was God eternal, and full of glory, were manifested in the flesh. For when the jews were translated into Babylon (as hath been before said) then was the dignity of David his line clean scraped out and defaced. Howbeit this is true in deed, that after the return of a few of them, there was one zorobabel who was taken for a Captein and chief: But he ware no Kingly diadem or Crown, he had but a certain title of honour given him: because the people bear always a reverence unto the house of David. Thus we see (I say) that zorobabel was obeyed: yea forsooth, but yet there was no show of government in him. And therefore it was meet that the faithful should be armed against such a temptation, & that God should assure them that the Redeemer should come, and notwithstanding that the earth and all bottomless depths should open to give him place to come out, and that he might be advanced aloft, yet for all that, must this thing needs come to pass. And so, it is not to be doubted, that the Prophet maketh here a comparison between two contrary things: that is, that jesus Christ must be as it were long time hid, yea, & as one plunged over head & ears in the bottomless depths: & beside, that when he should come, that he should not come in such great glory & pompous show, as that men should make any great estimation of him: But contrariwise, that he should be nought set by, or else so contemptible, as that a man would think, the salvation of the people, should never be accomplished, and brought about, by his mean: & yet should he be exalted. But it is a great deal more plainly expressed, when as the Prophet saith, That he was more disfigured than any man, & no form nor fashion to beseen in him, as if he were not worthy to come into the company of men, but to be taken to be a most detestable fellow, & the very countenance of him, only to be abhorred. Thus we see the pretence of the Prophet, in saying that jesus Christ was exalted. Here are then two things, which should seem at the first sight, to be nothing like, nor possible to be reconciled: to wit, that jesus Christ was not to be known: to be sought for, and not found: & when he should be seen, no account to be made of him: last of all: that there was nothing to be found in him worthy of reputation, & yet that God would so lift him up, magnify, & exalt him, as that he should surpass whatsoever we might any way conceive of his majesty, here in this world. A man might say, that these two things could no more agree together than fire & water: & yet the Prophet saith, that we must believe that God will in such sort work, as that base beginnings shall be no let to bring things to a perfect end. Mark also why it is said, that he shall be wonderfully lifted up, exalted, & advanced: For, this was a temptation hardly to be withstood & overcome. Neither is it also enough that God declareth unto us in a word, what he meaneth to do, but when we see how his doings are withstood, & that it seemeth, that, that, which God hath said, is impossible to be brought to pass, yet let us be confirmed & strengthened, and be able to have wherewith to overcome whatsoever may be laid before us, to hinder our believing the promises of God. And therefore, this is even as much as if the Prophet had said, My friends, assure yourselves that God will exalt the Redeemer, yea, he will do it in deed. But if we will reply & say, you say well sir, but I pray you which way? For we see, that the means are too too strange. Well have you no doubt thereof: because the power of God is of so great might as you are not able to understand it: But (however it is) if you doubt, & waver, and fall to reasoning, & will not be contented with these words, withstand I say, these fond imaginations, & be strong, set yourselves against your unbelief: & be of this resolute mind, that however it is, God will work far beyond your expectation, & far beyond your opinion and reason. Thus we see the pretence of the Prophet by using these three, or rather four kinds of sayings, which notwithstanding do signify all one thing. And he declareth it very well to be so, by saying, That he was foul and ill favoured, and not worthy to be looked on, because there was neither beauty nor good countenance in him, but was as one cut off from the company of all men, and not worthy to be placed amongst mortal men. Now, this, when time serveth, shall be more amply declared: For this very sentence shall be again rehearsed, for a more large setting forth of the matter. But however it is, the prophet hath already declared, that the jews, in looking for their Redeemer, must close up their eyes against all such things as they have been wonted to seek after, & give place unto faith, & so be assured of the goodness of God, although all were contrary to their opinion. And this is not only spoken of the person of our Lord jesus Christ, but also of the whole course of his Gospel, and of the whole order which he taketh for the maintenance & government of the faithful. And therefore if we would be assured of our salvation in jesus Christ, we must in the first place, not be ashamed that he was so disfigured after the manner of men, & being sent into the world, was taken to be as one most accursed: and soon after, his Gospel was in such sort slandered as we see it to be even at this day. For if we be ashamed to receive our Lord jesus Christ crucified, without doubt we are excluded from all hope of salvation. For, how are we saved by him? How belongeth the heavenly inheritance to us, without he had been made accursed for us, & not only accursed before men, but also by the mouth of God his father? Thus we see, that jesus Christ, the fountain of all blessing, hath nevertheless borne our sins, and was made like unto the old sacrifices which were called sin offerings, 1. Cor. 5. ●●. because the wrath of God was showed in them, & men were freed & pardoned by them. And how could jesus Christ be called our life, if he had not swallowed up death by his death? Either how could we be exalted by him, but because he went down into the bottom of hell, to wit, he sustained the horrors that were upon us, and wherewith, by reason of our sin, we were held under? For it must needs be that God must be our judge for ever: & this is the most fearful thing that may be, to have God our enemy. And it behoved that jesus Christ should enter into it, as our pledge, & as one that should make satisfaction for us, and sustain our condemnation, that we thereby might be pardoned. And therefore, let us think it no strange thing to see him thus disfigured: & if this in our reason, be foolishness, let us understand (as S. Paul saith) that the foolishness of God surpasseth all the wisdom of the world. He calleth that, the foolishness of God, in that our Lord jesus Christ was so abased, & surely, if we would here set down our judgement, we would say without doubt, that it were an absurd thing. For, to what purpose could it be any way possible that he, who was to be worshipped both in heaven and in earth, should be so shamefully dealt withal? Thus we see how that we in our arrogancy, & presumption, will, as rashly and boldly as may be, continually condemn, whatsoever God doth for our redemption: howbeit God in his secret counsel showeth, that he hath more wit, than we, any way are able to conceive of. And therefore, let us in the first place hold this for a sure ground, that seeing our Lord jesus Christ was not only contemptible, & abased, but also made of no reputation for our sakes, not to forget (as S. Paul saith) to give him the honour, belonging unto him: for, his glory was no whit impaired thereby, although all men knew it not: yet did his gracious goodness shine so much the more clearly. And beside we ought to tremble, whenas we see that the son of God, refused not to be as it were disfigured, being the very image of God his father: Hebr. 1.3. For, all this he did, because he would repair this image in us. And this is certain, we are so spotted, as that when we shall appear before the majesty of God, it cannot be chosen but that he must reject us, until such time as our Lord jesus Christ hath set his brand upon us, whereby we might become acceptable unto God, and find favour at his hands. So, when we hear that he was ugly, & ill favoured, let us look well to ourselves, & understand that he, must take unto himself, all our spots & blots, to the end we might be cleansed of them, bringing now with us before the judgement seat of God, nothing but righteousness & holiness, which we could never have had, except God had communicated the same unto us in jesus Christ. And hereupon he saith, That the mouths of Kings shall be stopped, when as he shall have been thus exalted, and that they should see such a change as never was thought of. Here then, we are told, that we must not rashly judge, when as we see our lord jesus Christ to be thus abased, & nought set by, but we must consider to what end the Lord hath so brought him: which is, that such an excellent name was given him above all other creatures, as that every knee should bow before him, as it is said in the second to the Philippians. Phili. 2.9. For when S. Paul hath exhorted us to modesty, & showed that we should not esteem of ourselves, he setteth before us our Lord jesus Christ, as a glass & pattern. Who (saith he) being the true God, thought it no robbery to be equal with God, & made himself of no reputation, taking upon him the form of a servant: yea & became obedient even unto that most slanderous and cursed death, the death of the cross, and that, before God and men: and all this he did, to the end he would take upon him whatsoever was dew to us. Wherefore, saith he, God the Father hath exalted him, and given him such a name, as that every knee should bow, of things in earth, and things under the earth, & that every tongue should confess that the Lord is jesus Christ, to the glory of God the Father: and that if we would see what the majesty of God is, & glorify him as he is worthy, we must needs come unto our Lord jesus Christ. And this is in effect the meaning of the Prophet, That we must not for the baseness of jesus Christ for a time, but believe in him, and set our whole heart on him: and also consider to what end he was thus handled: and that whensoever we speak of his death, we must forthwith remember his resurrection, & join them both together: For these are two inseparable things, That jesus Christ would suffer in the weakness of our flesh, and rise again in the power of his spirit: and that in this last point, 1. Tim. 3.16. 2. Cor. 13. 4. Rom. 1.4. (as S. Paul saith) he showed himself to be the true son of God. And we see also beside, the pretence of the Prophet in this place. We have before said, that this was not only seen in the person of jesus Christ, but also in his Gospel. For, how was jesus Christ known? and what obedience did the world yield him, when the Gospel was preached? We see, that they unto whom the greatest authority was given, did not only scorn & condemn men, but also beat them, and scourged them, and in the end put them to most shameful death. And therefore, since it is so, Let us overcome all such offences, and being armed, as the Prophet here speaketh of, Let us consider to what end it was, that our Lord jesus came to stop the mouths, that is to say, to make men astonished, that they should not be able to reply, as we see the Ganderlike gaggling and jangling Infidels and faithless do. Now, it is true, that there is such dealing, and they cannot come to honour our Lord jesus Christ, because (as they think) they have some reason, to say to the contrary. Howbeit, we are here told, that if we did consider, wherefore it was, that our Lord jesus came, and what the end, and fruit, of his death and passion which he suffered for us, was, that then our mouths should be stopped. For, when the Scripture speaketh after this sort, it bringeth us to a consideration of the sure established, and settled works of God. For, so long as our mouths are open, (as I have already said) we will enter into the cause, and so reason, as that God shall be shut clean out of the doors, and whatsoever he hath done, shall be nought set by. But when it is said, that every mouth shall hold it peace, and be silent before the Lord, this showeth that all our reasons should be daunted and imprisoned, yea even to bridle our tongues, that we might quietly confess, that God is to be glorified in the person of his only Son. And if this be said of Princes, what shall the common people do? We are therefore, thoroughly to consider of the order which the Prophet here setteth down: For he giveth us this animadversion or warning, that our Lord jesus Christ must be as it were ugly and ill favoured, and be refused of the world. Wherefore, since the holy Ghost thus warneth us, Let us not think it strange, nor yet be careless to embrace him with a lively faith: & although his Cross (which is a detestable Gallow tree in the sight of men) might withdraw us, and altogether estrange us from him, yet let not us be slack in seeking after our whole glory, to wit, in jesus Christ crucified. Moreover, let us not stay ourselves upon his suffering, whereby we might conceive a great shame in him, whereunto he willingly submitted himself for us: But let us join his resurrection and his death together, and understand that although he was crucified, yet that he sitteth as Lieutenant to God his Father, exercising the most excellent government, having all power given him aswell in heaven, as in earth. And here we see, why it is said that he shall be exalted. In very deed, that he was lifted up & exalted unto the gallows, was in the sight of men a shameful thing: howbeit he mocked and beguiled the Devil, & set himself against all the world, in saying that he should be lively exalted: and when he was put to this shame, that every man's tongue walked, & vomited out their blasphemies & villainies against him, yet sitteth he in his throne, as we have already declared out of the place of S. Paul. Colos. 2. 15. And in an other place, he namely saith, that the Cross, although it was before time a Gallows full of shame, was now as it were a Chariot of triumph: and that jesus Christ hath not only overcome the Devil therein, but also hath showed that we might now glorify ourselves, forsomuch as we are freed from all condemnation: that sin hath no more power over us, and that all the devils in hell are altogether cut off, from all kind of pretence whatsoever against us. We see then in sum, that we must ascend up by faith unto the glory of our Lord jesus Christ, to the end we might not be ashamed to seek for our salvation in his Cross, our blessing in his curse, our life, in his death, our glory in his shame, and our joy in his anguishes, out of which came water and blood. And this is the sum which we have to consider of in this place. Luk. 22.44. Now, the Prophet namely saith, That he will bedew, or sprinkle. In very deed, this saying, by a similitude, signifieth also to speak fair: But when we shall consider better of the matter, we shall find, that the natural meaning of the Prophet in these words, That jesus Christ shall bedew all nations is this: to wit, that although he be a dry and fruitless block, yet shall all the world be bedeawed through his power and virtue. To be short, he showeth that God will work after an incomprehensible manner, and that the jews should not look for any worldly help, but believe that God will surpass all men's thoughts and imaginations. For, when we are told of miracles, our senses must needs fail us: and when we are told of mysteries, that is to say, secrets, we must understand, that we are not sufficient judges nor Arbiters, or days men, to say, it must needs be so: But let us worship the thing that cannot sink into our brain, nor which we cannot find out the reason of. And thus much we have in sum to consider of. Now, this admonition appertaineth to us: for, as I have already said, we should abide to be bedewed with our Lord jesus Christ: and although he hath appeared to be as one that were fruitless, and that there can be nothing found in him, worthy reputation, yet, when he shall offer himself unto us, and come near us, let us not thrust him back through misbelief, but rather give him free access through faith And this is in sum, the thing which we are to learn out of this doctrine of the Prophet. Moreover, he saith, that all the world shall be bedeawed with our Lord jesus Christ, to wit, by the preaching of the Gospel. For, they (saith he) who never heard any speech of him, shall hear of him: and they which never understood, shall understand of him. Here, the Prophet amplifieth his purpose, showing that God the Father would send our Lord jesus Christ, not only to be a Saviour unto the jews (although he was lively promised unto them) but also unto the whole world. Now, to prove the meaning of the Prophet to be thus, Rom. 15.21 S. Paul himself saith as much in his Epistle to the Romans, applying this saying unto his, being sent into strange countries, having traveled here and there, filling all nations with the Gospel, & in such places as God was never spoken of, preaching not only unto the jews, but also unto the Gentiles. Thus we see the drift of the Prophet: and this place ought to be as a key, to open unto us the kingdom God. For if jesus Christ had not been promised but only to the line of Abraham, what had we been the better for him? For although he was a Saviour and Redeemer, yet is this nothing to us, we have neither part nor portion herein. But because it was told of so long time, before he was sent, that he should bedew all people: Forsooth, because that they which never before understood, might understand: and that they to whom it was never before told, might hear: Let us understand, that our God had adopted us, when as jesus Christ came into the world, and that he accomplished whatsoever was requisite and necessary for our salvation: insomuch that the Gospel is now as a rain to give us heavenly strength, by reason we are altogether fruitless, and because we are hunger starven, and void of the grace of God, we must be strengthened by the doctrine of the Gospel, that we might feel what the death of our Redeemer is worth, and what it availeth us, and that his life is the perfection of our joy. Now, it is most certain, that the Prophet would never have spoken here of the jews, had they not been brought up & acquainted with the law: but would have included the strange nations, who before had been brought up in all superstition and idolatry. For all the world cut off the God of Israel, & had him in contempt, and the Gentiles, made a scorn at the true religion. Now, it is said that they should hear, and having heard, Rom. 10.17. should also understand. By these words, the Prophet showeth, from whence faith cometh, to wit, by hearing of the word of God: But by the way, he also meaneth that it is not enough to have our ears beaten with the hearing of the Gospel, without we understand it. Now, this is not given to all men: and therefore this saying must be restrained unto God's chosen people, and to such as are renewed by the holy Ghost: as also it is more lively declared when as he saith, Who will believe our preaching? and to whom shall the arm of the Lord be revealed? Here the Prophet pauseth in the midst of his words, and crieth out as one that were marvelously astonished. And this place, is greatly worth the noting. We have heard, that he exhorteth the faithful to magnanimity and constancy, as if he had said, My good friends, be not abashed although your Redeemer be of no estimation nor credit, in the world, but is rather spetted upon, despited, and also accursed and banned: yet let not us for all this loathe him, because God hath so ordained it. But in the end you shall see, that when he arose again out of the bottomless depth of death, he was so highly exalted, as that he had all power given him both in heaven and in earth. And therefore, stick not to worship this Redeemer, who hath so abased himself for your benefit. Now in very deed, he compareth him to rain, and saith that God shall bedew or sprinkle those which never understood the truth, but were as a man would say like unto bruit beasts. They, saith he, shall be taught, and be made partakers of the benefit which was purchased, and the Church of God shallbe so spread over the face of the whole earth, as that they which have blaspemed this sincere doctrine, shall have their mouths stopped, except they will most reverently and soberly confess, that there is none but the GOD of Israel that is to be honoured, and that his only Son, the very lively Image of his glory and Majesty, aught to be received and worshipped. Yea kings themselves although they be never so proudly bent, shallbe enforced to abase themselves, and most willingly obey. Thus we see how honourable the words of the Prophet are. Now, he foreseeth that when the Gospel shall be preached throughout the face of the whole earth, that some will make a jest at it, some will be mad at it, some will never find any taste in it, some will be blockish, other some will hypocritically lie unto GOD, and make a show that they love and obey the Gospel, and yet all shall be but plain dissembling. Wherefore, the Prophet seeing the world to be thus wicked, and foreseeing that God should not be heard, nor yet his word so reverently received as it ought, wondered, and cried out saying, Who shall believe our doctrine? As if he should have said, Alas, I preach here salvation unto the world, but it is all lost labour without this remedy be had: to wit, that GOD will send his only son, to fight against the Devil and death, that he might thereby purchase us righteousness, and life: For this doctrine is it that must bedeawe all the world over, otherwise we are very fruitless. There is in us nothing but dryness and wretchedness: and yet God tarrieth not until such time as we desire him to bedeawe us but cometh first to us and frankly offereth himself, presenting unto us his only son with his doctrine: and herein, he showeth himself so loving, as that he ought to be received without gainsaying: yea should not every man be so zealously inflamed, as not to make any reckoning of all the rest whatsoever, for the embracing of this Redeemer which hath appeared. Now, this deed is so far of, as that a man shall hardly find the tenth part of the hearers which shall be earnestly touched. And in deed, we are taught by experience that some make a test at it, as commonly all these contemners of God do, in whom there is as much faith & religion as in a Mastiff Cur: accounting all whatsoever is preached unto them of everlasting life, but as an old wives tale: Other some there are who are not contented with this contempt of the word, without they go farther: for they are stark staring mad at it. Moreover, there are some which blaspheme it with open mouth and othersome desire but to hold themselves unto that which they have conceived in their fantastical crowing brain. Besides, there are some so blockish, as that they are neither named nor touched, more than stones, and othersome there are, who though they have a fair cloak of godliness, yet are they liars and perjured persons, and nothing in them but deceit and hypocrisy. This, we well enough see, and although the Prophet had said nothing, yet we will open our eyes, we shall see it to be so. And is not this a fearful thing, and a monster against nature? yes no doubt of it. Now, here might marvelous offences be taken, to serve as it were for a bar to keep us from coming to the Gospel, if we should look into the dealings of the world, so that we might say, what? if the word of God be our most excellent blessedness and felicity, how falleth it out that it is thus rejected. And beside, what is the cause that God suffereth himself thus to be scorned, and resisted, and that he maketh them not to hear him, & to give him the credit which appertaineth unto him? So what temptations here are, to cause us not to believe the Gospel. Surely, here is a great speak, as though our misbelief did derogate from the truth of God, and lessened his honour. And therefore, it is not without cause, that the Prophet Isaiah hath interlaced this saying. For if he had simply said, as here before we have seen, that is, that all the world should be bedeawed by our Lord jesus Christ, and that the gospel should be spread all over, & kings & princes should subject themselves unto him: we would at this present say, ho, this was not spoken by the Prophet Isaiah for our time: For we see all to be clean contrary, & in steed that the earth should be bedeawed for the obtaining of salvation, we see here to be a deluge or monstrous flood of all iniquity: we see that we become as it were brutished with an hellish rebellion, even to the casting of, of God & all godliness. To be short, we see the Gospel to be so ill entreated, as is horrible. And since it is so, the saying of the Prophet shall not be as yet verified. Now, this (as I have already said) were even enough to turn our faith upside down: but when this saying is joined with that, that went before: which is, that notwithstanding that God sendeth rain to quicken and refresh us, he bestoweth not this special grace upon all men, to receive that which is spoken of: But that the greatest number of the faithless will have their ears stopped, or else will be so hard hearted as that they will be the more envenomed to do mischief: and the rest will make no reckoning of the inestimable benefit which is communicated unto them. Wherefore, seeing the Prophet hath declared all these things, and that we see it, we must not be abashed thereat: But our faith should rather be strengthened thereby. Here than we see (in sum) what we have to consider of this. And so, let us make this reckoning that the world will never be converted unto God in such sort, but that Satan will have the possession of the greatest number, who shall continue blockish, desiring rather to perish, then to receive the benefit offered. And there are divers kinds of them, as hath been before said: Some will be blockish, some will have a pride to jest at GOD, and be so foolish arrogant as to condemn all that is contained in the Gospel: and other some will be over head and ears in the carckes and cares of this world, and will be so preventing of things by their cunning and deceits, that they will taste of nothing that is heavenly: and other some will be so brutish as that it is impossible for a man to enter into their minds, to show them any doctrine. And therefore, when we see all this gear, let us make this reckoning, that although the Gospel be preached, and that the voice of GOD resoundeth and ring throughout the world, yet will a great number of people be no changelinges out continue as they were, so that all doctrine shall lie dead to them as it were. And thus much for this point. We see also, that the believing number is very small. And therefore we are to beware how we become wanton, but let us rather understand, that whatsoever god hath spoken, he will perform. And in the mean time, we should be the carefuller to shroud ourselves under his wings, by reason that the world at this day is full of wickedness and rebellion In very deed, we ought to stand in fear, and walk more carefully. For, if all men were well given to serve God, we should have good examples on every side, which should sufficiently stir us up, very valiantly for our parts, to bestow ourselves, but when it is said, that the greatest number of those which come to hear the Gospel preached, shall live like Devils, and nothing else to be found amongst them but dissoluteness and wantonness, so that a man would think that the world had conspired to estrange us quite and clean from God, then had we most need to walk in trembling and in fear, For, if God miraculously preserved us not, what would become of it? And therefore, let all such as mean to stand to the gospel, prepare themselves to withstand the like occasions: although we see that other men do not their duties as they ought, yet let us take heed that we turn not aside: But let us when we see the whole world tread the word of God under foot, stick to it, and not that only, but let us so much the more dutifully submit ourselves unto our God, whenas we see that offences and evil examples, might give us occasion to slide away from him, and continue in the Gospel whereunto God hath called us. Thus we see what it is that we have to consider of the Prophets crying out, when he sayeth, who will believe our doctrine? For, he presupposeth that the number of them will be thin sown: and whenas the Gospel shall be published over the face of the whole earth, if we look what great effect it hath wrought, we shall find, that it hath taken deep root but in a very few, for the reformation and bettering of their life, forsaking themselves, and consecrating them wholly unto God: we shall see, I say, very few such. But he setteth down by the way, the cause which at this present we cannot handle: to wit, that in it we should also note that faith is an especial gift of God, and that to have our ears beaten with the doctrine is not all, that is required: but God must also touch us, and so work in us by his secret power, as that we may be drawn to him, and be edified by the preaching which is delivered unto us. Howbeit because we cannot go forward with it at this present, therefore we will reserve it until another time. Now let us fall down before the Majesty of our good God, and acknowledge our offences, beseeching him to make us more and more to feel them: that we may come unto him so repentant as that we never cease all our life long to labour for it, until such time as all our corruptions, vices, and wicked lusts be abolished and we be delivered of them by his holy spirit looking after nothing else but the glorifying of our God. And because he would have all praise rendered unto him in the person and mediation of his only Son, let us beseech him, that we may all most humbly embrace this Redeemer which is offered us: and in the mean while be so mortified, as that we may be exalted to that Majesty which he hath given us, for the partaking of the life purchased by him for us. That it would please him to bestow this grace not only upon us, but upon all people and nations of the earth. etc. The second Sermon of the prophesy of Christ. Isaiah. liii. 1 WHO will believe our report? And to whom is the grace of the Lord revealed? But he shall grow up before him as a branch, and as a root out of a dry ground. 2 He hath neither form nor beauty: When we shall see him, there shall be in no form that we should desire him. 3 He is despised and rejected of men: He is a man full of sorrows, and hath experience of infirmities: We hid as it were our faces from him: he was despised, and we esteemed him not. 4 Surely, he hath borne our infirmities, and carried our sorrows: yet we did judge him as plagued and smitten of God, and humbled. WE have already begun to treatise and say, that although the Gospel should be published throughout the face of the whole earth, yet, that it should be very hardly received, & entreated, by the greatest number: which thing the Prophet hath also so declared, to the end the children of God might not be abashed, whenas they see the faithlessness of such as have had their ears beaten with the doctrine of salvation, and yet have cared no whit at all for the same. And is not this a strange kind of dealing, that when God as much as is possible calleth us unto himself, and laboureth so gently and graciously to win us, that we should perversely draw our heads out of the colour as we say, and even for the very nonce refuse to receive the benefit thus offered unto us? A man would think, that this were an impossible thing: and yet we daily see it by experience. Lo here why it is that the Prophet crieth out, whenas God, as it were, by the sound of a trumpet would publish his Gospel, & yet that there should be notwithstanding so few believers, he addeth the reason, that it was very meet that God should show forth his power, to grant faith unto those which naturally would be faithless. What is the cause that we see so many people reject, loath, & conceive so great an hatred against the Gospel, & had rather be like unto them which so set themselves against God, then quiethly come near him? What is the cause, I say? Forsooth, nothing else but that we imagine we have faith tied to our girdles. Howbeit, the Prophet telleth us another manner of thing, for he saith, that although god commanded that his word should be published to all both good & bad, yet worketh he such a secret effect in his chosen, as if he made them feel his arm & power. And therefore let this be our observation, that whensoever the Gospel is preached, it will be but as an unprofitable sound, until such time as our Lord showeth that it is he himself which speaketh: neither bestoweth he this benefit upon all men. Thus we see, the power of GOD to be hid from the reprobate and therefore, that this privilege belongeth but to a few, whom he hath chosen & adopted to attain to everlasting life, whenas he telleth them that the Gospel is the doctrine of salvation: and a most infallible truth, whereto they must stick. Thus we see in sum, the meaning of the Prophet in this place. Now we must hereupon, be fenced & armed against this object which the devil setteth before our eyes, whenas we see such a mighty number of people withstand the Gospel, even of the greatest and highest in calling: for them we think it, as a man would say, not to be the word of God. And why so? verily, because we depend too too much upon men, thus we see how weak and unstable our faith is. And therefore let us overcome the world, and let us understand that when God speaketh, we must submit ourselves unto him: and although none will accompany us herein, but be all against us, yet let us for all that, be contented to receive with a pure and clean faith, whatsoever God speaketh unto us. Moreover, to the end we might not be abashed to see men so wickedly bend as to fight against their God, yea even their Creator, & Redeemer, let us therefore understand, that faith is not given to all men, but is a singular gift which God hath reserved as a precious jewel for his elect and chosen: and although we understand that our duty is to cleave unto him, yet let us, notwithstanding know, that every of us hath not faith of our own proper motion, but that God hath enlightened us, & made us see by his holy spirit and in thus doing hath showed his power: that is to say, hath given us such a lively feeling thereof in our hearts, as that we may very well know that the Gospel is not of men, but from him. And this is the effect which we are to consider of out of this place. To be short, let us boldly set ourselves against the faithlessness & stubbornness of all such as are the enemies of God, & let us march on, whither soever he calleth us, & receive the benefit which he offereth us, to the end we may be found blameless of this unthankfulness, whereof the Prophet accuseth & condemneth here, all such as would not obey the doctrine of the Gospel. Now hereupon he showeth that they vouchsafed not to believe jesus Christ, because they see him as a forlorn and contemptible man. R●m. 9.32. 1. Pet. 2.8. We know that our Lord jesus Christ is called the stone of offence and stumbling block, because the word stumbled at him. And yet God his father gave him to us for another use: which is, that we might be grounded upon his favour and grace, and as a stone upon which we might all stand: because there is none other sure stay, but he. And therefore we stand all in réeling manner, and Hell mouth is wide open to swallow us up. Thus we see that our salvation hath no sure ground work in this world, and therefore must we stay ourselves upon our Lord jesus Christ. Isaiah. 8. 14 Wherefore, see why it is said, That he should be placed as a precious stone, upon which the Temple of God should be built, and such a sure stone as should be able to bear the whole building, the Prophet also further saith, that he should be a stumbling stone unto the kingdom of juda, and to the house of Israel. And according hereunto: it is now said that he shallbe as A small twig, and as a root coming out of a dry and barren ground: And that when he should be seen, no man should once vouchsafe to look on him: but that every man should turn away his face from him, and abhor him. We see now, that there are but a few which will believe the Gospel: for we seek continually to make a goodly outward show, and would gladly that all should be seen and come to light. Now, the dealing of the Lord God was after another manner, when he meant to redeem us: For, (as Saint Paul saith) because the world would not benefit itself by the wisdom of God, whenas he in such sort showed himself the Creator, as that the very beholding of the heaven & the earth might have sufficiently made it to have come unto him, 1. Cor. 1.21. he then made an alteration in the world, and hath used as it were, a certain kind of foolishness to teach us For, (as I have said) we should have been taught by the wonderful wisdom of God, which appeared both in the heavens and in the earth unto the whole world, but we have been over blockish théerein. And therefore God hath used a kind of foolishness, when as he sent his only son, who submitted himself to all our infirmities, whom the world refused, and being borne in a Stable, lead all the days of his life like a miserable poor handicrafts man: and at last, we see that all men set themselves against him: and so raged, as that they detested and hated him, and to make few words, and well crucified him. Now, this was a death which God cursed: and he was not only disfigured with buffeting, spitting on, & crowned with thorn but also was accursed, being hanged between two thieves, as if he had been the most horrible villain that ever was known or heard of. And this was a terrible kind of death, because it was accursed by the law. We see how foully he was disfigured: which was the very mean why he became a stumbling block unto the world. And therefore, the Prophet namely saith that they would not believe the Gospel: because the world could not conceive it to be a reasonable thing, neither yet allow, that the only Son of God, the very glory of the Lord, should be put to such shame and rebuke: This eternal counsel of God, which was from the beginning, could never sink into their brain. And thus we see the meaning of the Prophet. Now it is hereupon said notwithstanding That he shallbe exalted. Although at the first there is no show of it, yet God will increase him: and they shall see, saith he, even before their faces, that although he was miserable and bare, & a poor twig, yet that this was no let unto his advancement, nor to his glorious flourishing: because that God would put his hand & bring it to pass. And beside, he bringeth us back to our sins, that he might take away our conceived offence, by reason of the overthwartness of our understanding. Wherefore, to the end we should not refuse to come unto our Lord jesus Christ, by seeing him thus disfigured, the Prophet showeth us the cause why. For, to say truly, if we come once to the acknowledging of our sins, and forthwith conceive of the wrath of god for the same, then shall we come to our Lord jesus Christ, & desire him to help us, & be so much the more earnest to receive his death and passion: for we must understand, that it is the most necessary remedy that may be, for the evil that is in us, Thus in sum we see here the proceeding of the Prophet. Now, when he maketh comparison between our Lord jesus Christ, and a small twig or branch & a root in a dry and barren ground it is to show, that the beginnings should be base & of no valour, so that all the world should scoff & laugh at them. In the eleventh Chapter he compareth him unto a sorry twig or branch saying that he should come of the stock of Isai David his father. And therefore, because the kingly house was then base, and of no honour, he said it should be as sometimes it had been, that Isai was a country man, & his children Neat herds, & shepherds. This house in those days was nothing, and of no reputation: and beside, was like unto the body of a tree lying on the ground, which men troode upon, and of no estimation. jesus Christ then was like unto a silly twig or branch: But it is said soon after, that he should so wonderfully grow, as that he should overshadow the whole world. Here, the Prophet also showeth, that it must needs be that our Lord jesus should be thus contemptible at the first. For if this had not been namely declared, they might very well have been offended, whenas they see our Lord jesus Christ to be thus contemptible as touching the world. For it was said, that one should continually sit upon the seat of David, & that this kingdom should flourish, although he held the Sun & Moon. And now behold, that this princely house was as it were razed & utterly defaced: & who would think that the promise should be accomplished in the person of our Lord jesus? For, there was no likelihood, that he should have been restored to the princely estate, but when it is said that this house should as it were come to nought, & he of no more estimation, nor have no more rule, & pre-eminence, & that it should be ashame, as a man would say, to see such a destruction and confusion: when the Prophets, I say, have told this much, then have we a very good entrée, to wit, jesus Christ. Neither must we be abashed, as at a strange & unknown thing, although our Lord jesus Christ showed himself, in so base a state and condition. For, to say the truth, it is not in this place alone, that the holy Ghost hath thus said. We see also what the Prophet Amos saith, That God will raise this seat, Amos. 9.11 Acts. 15.16. which before was overthrown: And this place is also set down in the Acts of the Apostles, to declare that our Lord jesus Christ shall begin to reign, when it shall please God to repair the things that were confounded. And namely it was said, that this kingdom, with the kingly crown, should be trod under foot as it were, and have no head, until such time as the Redeemer were come into the world. And therefore all these things should confirm and strengthen us, to the end these base beginnings of our Lord jesus Christ might not seem strange unto us. Moreover, by this saying of a desert or barren land, the Prophet meaneth, that it should seem, that our Lord jesus should no more increase or grow up, than a tree in the desert, where is neither moistness nor any goodness. Behold than he is like unto a disfigured or ill favoured tree, which wanteth nourishment, and the substance and moisture of the earth. Now, it is said that jesus Christ shallbe so from the beginning, expressing thereby that there should be no means here on earth to make him flourish, but that he should be increased from heaven, & that by the secret power of God his Father: and not be aided by the world, because it is altogether barren & fruitless. And this was not only said of his birth, but is also to be referred to the whole course of the Gospel. In deed, this was a sign that jesus Christ was but a poor twig, whenas he could not get a place to be lodged amongst men, but was like one that was banished & excluded from all company, & so poorly brought up as ever was man. And this was to prepare the hearts of the faithful to understand that jesus Christ should be rejected & contemned as touching the world: but the principal matter for them to understand was, when he should come to preach the Gospel, and execute the charge committed unto him by God his father. For than they began to say, Is not this the Carpenter's son, do not we know his bringing up? And in what school he hath learned to be so great a Doctor? Mat. 15.55 And his kindred seeing him to be so extremely hated, would have made him believe that he had been mad, & that he must be tied, & kept from doing his duty, for fear the people would have stoned them all to death: for they saw well enough that this malice would stretch itself forth to the whole family & kindred, And at last, behold jesus Christ was crucified. So that then a man would have thought the gospel had been clearly buried with him, & the remembrance thereof quite put out. Who would have said that the Apostles had ever been able thus to have set forth the doctrine of the Gospel: For, mark what simple men they were, such as never knew what learning meant, altogether unacquainted with the holy scripture, & utterly without skill & ability: and beside, a refuse people, whom no man would vouchsafe to hear, although in very deed they had spoken with the tongues of Angels. And what is to be seen herein, but even a very wilderness? where are the honourable shows, & preparations, that should make kings & princes to stoop to the gospel. For soothe, here are none at al. But on the contrary part, behold naked sword, fire & faggot, to stop the course thereof. Wherefore, we right well see that it was like unto a small graff planted in a barren land. And who would say that it should grow to be a tree to overshadow all the world, under the which every man might shroud himself? who was ever able to imagine this, seeing so unlikely beginnings. Therefore it is not without cause that the prophet Isaiah declareth, that the world which is too too much addicted to glory, will never vouchsafe to look upon our Lord jesus Christ, but rather despise him, because he is like unto a little twig & science of a tree taken out of a barren land, where was neither water, moisture, substance, or yet strength. Now, this is namely laid before us, to the end we might not be drawn away through any such offence, but be able readily to come unto our Lord jesus Christ. And therefore, when we hear after what sort the Gospel shallbe preached unto the world, and that we see the like of it at this day: to wit, that the church shallbe as a small handful of rascal people, and that we shallbe abhorred of all those that bear the greatest sway in the world, let not us for all that be faint hearted. For we see how our Lord jesus Christ appeared at the first, & although his meaning is that his kingdom should be conserved after this manner at this day, yet let not that stay us from yielding our obedience unto him. 1. Cor. 1.25. And since we know (as S. Paul saith) that the foolishness of God hath surpassed the wisdom of man, let not us be so arrogantly minded as to set ourselves against it: But let us understand that as God his meaning was to make his son of no reputation, so likewise intended he to exalt him above the heavens: and let not us find fault with that which he hath ordained in his secret counsel, but therein rest ourselves. Moreover, let us well consider of these words, That he shall sprout up before him. For, if we, through our pride and disdain, think to tread jesus Christ underfoot, & keep him under, we deceive ourselves: because he shall grow up in despite of man's incredulity, malice, unthankfulness, and enmity, but it shall be, before God. It is true also, that he groweth up aswell before the faithful: because they must obediently worship him, & acknowledge that the excellent name which god hath given him, is worthy to have every knee bow unto it. But the Prophet hath namely said, that he shall grow up before God, setting here a balance as it were between such men as go about to overthrow & suppress the glory of our Lord jesus Christ: and beside, God his father who will give him his hand, will bring it so to pass, as that nothing shallbe able to keep him from attaining unto the fruit of his glory and Majesty, whereunto he is called. Thus we see the very natural and true meaning of these words, That to the outward show, our Lord jesus is but as a twig, in a dry or barren ground, because there is no means in this world to make him grow up: and yet be as be may, he shall grow up. But how? Forsooth, even before God. And therefore, let it not dismay us, when we shall see men make a jest at the Gospel, & to become as a slanderous and shameful thing, by reason of the pride of the faithless: But when we shall see the enemies of the truth ware to arrogant, and lift up their horns against our Lord jesus Christ, and furiously fight against him, let us turn away our faces from it: and not be so foolish as to set light by the son of God, because it is not the blind, & such as Satan possesseth, and who are altogether bewitched, that do praise and magnify him and his worthiness: but let us rather look unto God, and then shall we be thoroughly instructed in our faith. For since jesus Christ so groweth up before God his Father, it is good reason that we for our parts should magnify him, and yield him the honour that belongeth unto him: To be short, let us learn to stay ourselves wholly upon god, & then we may boldly & freely stand against all the world. And although there be no reckoning made of the word of God, yet let us yield our obedience unto it as it were unto himself. And why so? Forsooth because that God should be far dearer unto us then an infinite number of those gainsayer which would withdraw us from coming unto our Lord jesus Christ. And this is a very necessary point for us even at this day: For (as we have said) we see that the mightiest and wisest men of this world, fight notwithstanding against the Gospel, yea even they which are not contented to be called Christians only, but which also will be above all others, in the highest degrees, and yet are these men, I say, but Satan's supporters to abolish the truth of God, & such as set themselves against our Lord jesus Christ & his word. If this, I say, fear us let us consider well of the which is here said, That if we see men so obstinate & hard hearted, as that they will not receive the son of God when he offereth himself unto them, we ought to set ourselves against even the mightiest of them: because then are but dung in respect of God. In very deed, as for the present time, they are of so great Majesty as that to our seeming all the world should bow & tremble before them: But if we would lift up our minds unto God, & look unto him, without doubt we would care no more for all these fray baggles, then for a rush. Thus we see how we should lift up our faith to the end that nothing which is here below, might be any let why jesus Christ should not rule over us. And this is it which we have to consider of in this place. But because God worketh after a strange & incomprehensible manner, it should confirm us a great deal the more. For if the Gospel were preached by men of great estimation, so that kings and princes, and all honourable estates every where submitted themselves unto it, & that it might be thus concluded whereunto we must stick, This is the heavenly truth which we must agree unto? And every man is to favour it, and to put to all his force and substance. Now, this were like unto a far ground well tilled, planted with trees & vines, & sown with wheat, which at the world helpeth, & spareth for no cost. When land, then, is this tilled, & hath rain in due season: and should continue so, ever after: and to be short, no cost to be spared: Why? Surely this were the very natural & kindly handling of ground: and therefore a man would think, that God had not put his hand hereunto. But when we see what disputations and resistances are at this day to oppress the gospel, & what a number of hired tongues for the same purpose (for not only the popish hypocrites at this day, let out their tongues like common harlots to blaspheme God & his word, but also a many of curs even amongst us) yet shall we beside likewise see what cruelty they use against the poor children of God, laying continually strange platfourmes to the devising of Edict, upon Edict, to bring this doctrine utterly to nought. We shall also see at this day what vile and scornful speeches profane men will have, because they would abolish all religion. And therefore when we look upon all these things we must needs conclude that God is above them all, & the doctrine victorious, & proceedeth from him▪ Wherefore, this aught to confirm us, that although we see there is nothing in the world to advance the dominion of our Lord jesus Christ, & the doctrine of his gospel, but that all things rather hinder it: yet notwithstanding, that it findeth an entrance & keepeth his course. In the mean while we are convinced of unthankfulness, if we take any offence thereat, seeing God calleth us unto himself, & showeth us, that it is his handy work: and therefore we must necessarily conclude, that it is miraculous, to see the gospel thus prosper. Thus we see in sum, how we must put in practise this doctrine in these days. Yet there is something more, and that is this, that jesus Christ must be disfigured. The Prophet hath already said, That he should be like unto a small twig: But that which is more, he should be contemned, refused, & not once vouchsafed to be looked on, neither should there be any thing in him, that were to be desired. And this is to declare, that our Lord jesus Christ should, as we have already said, be vilely esteemed of the world, and suffer all reproach and shame, as if men had not only forsaken him, but God also. Now to seek our salvation, which is a thing so greatly to be desired, in him, in whom is no kind of likelihood, this should seem to be a great abuse. And therefore, if we will come to jesus Christ, we must overcome this temptation. Now, this is a very necessary point, first, because the jews looked for an earthly kingdom: for this was so covetous & proud a nation as that they thought god could not show himself merciful unto them except he heaped on them great riches of the world, that they might live gloriously, & in all pleasure: thus we see, what a redeemer it was that they looked for: and yet had God thoroughly advertised them, that the redeemer should be like unto a little twig whom the world should refuse. And this admonition was not only necessary for them, but also as necessary for us even at this day: for this offence remained after the resurrection of our Lord jesus Christ, for S. Luke saith, that the Gentiles made a mock as it were, at jesus Christ, & the jews were venimously & maliciously armed against him, & stumbled at him as at a stumbling stone. And of these examples, we have enough even at this day with us. We are therefore to consider so much the more of this doctrine, that is, that it must needs be that the son of God must be thus misshapen, and ill favoured, and that there should be nothing in him worthy commendation, in the sight of the world: for by the way, we must always have this note which S. john speaketh of, that the glory of the son of God appeared in him: howbeit there were many blind fools which never understood thus much. Now, when the Prophet Isaiah saith, that jesus Christ shallbe like a misshapen & forlorn man, & full of deformity, he signifieth hereby that it was impossible for a natural man to understand that he was sent to save them, & that he should have all power both of life and death, and that the fullness of all righteousness, wisdom, and holiness should be in him no man, I say, was able to conceive this in his head. Thus we see how this place is to be taken: For although our Lord jesus Christ had done many notable miracles which testified his heavenvly power, yet for all that, he remained still disfigured and the faithless perceived it never a whit. And therefore this place of the Prophet hath fully been accomplished, Psal. 45.3. that there was no gloriousness in jesus Christ to draw men to like of him. It is very rightly said of the Psalmist, that he should be gloriously and beautifully lifted up above all mankind: But this is a spiritual beautifulness, accordingly as we have already said, That the glory of the son of God appeared in him: even unto all those that had had their eyes, and were able to see him. Lo then how our Lord jesus Christ hath surpassed all men in beauty: because God had given him infallible marks & tokens, whereby he might be known that he was in very deed, the lively image of God his father. john. 1.14. We have then sufficient reason enough to magnify our Lord jesus Christ: Howbeit the world knew it not. And so, we must come back again unto the saying of the Prophet, that every man hath turned his back, and closed up his eyes, as against a most horrible and detestable thing. What? to seek for life in death? to trust to him that could not help himself? to seek strength and power in him, that was so weak? what a thing were this? To be short, we all know, & have had too too much experience in ourselves, that as our Lord jesus Christ was abased in his death even so will our faith he cast down headlong, if it be not upholden from elsewhere. When there is any question of the settling ourselves upon our Lord jesus Christ, in running, & trusting fully & wholly to him, than this consideration cometh into our minds, what, how be this? why he was so abased in his death, as that a man would think all were marred, & clean lost. Then must we have recourse to this saying of the Prophet: that although he was abased in his death, yet the God exalted him above all the rest of his creatures. And thus must we lift up our faith unto the heavens. But, he as be may, let us learn not to take any offence, at the crucifying of the son of God neither yet at the shames & slanders which he suffered in his own person, nor at the disdaining of his members at this day, and at all the reproaches which are done unto them in the whole world: let not all these doings, I say, withdraw us from continually remaining firm & constant in the faith of the Gospel, Now, because this combat or conflict is hardly to be performed, mark why the prophet bringeth us back to the reason, why our Lord jesus suffered: for, to say truly, it is impossible for us to trust unto the son of god, until such time as we are surely & certainly persuaded of the fruit & benefit which cometh unto us by his death & passion. And why so? forsooth, because at the first sight (as I have already said) a man would condemn it to be a foolish thing, that a mortal man should be the Author of life: that he should die no simple death, but such a slanderous death, as God cursed, even to be hanged as a thief upon the Gallow tree. Now when we should see all this gear, no doubt of it, we should be brought into such a marvelous hatred of the matter, as that we should never be able to come unto jesus Christ, but here is the rightest remedy that we have, that we understand why he died, how his death hath profited us, & what benefit we have received by it: & then we shall avoid all offences. As for example, if grief & sorrow oppress my heart, and do behold the only Son of God to be, as it were, trod under foot, and abhorred of all men, I must needs enter into a consideration with myself: For if I look but only into jesus Christ, I shall pass it over, & make no reckoning of it: but if in the first place I look unto myself, & afterward come unto him, then shall I find a good savour and taste in his suffering. And how so? Forsooth if I consider with myself that I am a miserable sinner, and have so provoked the wrath of God against me, as that he is become mine enemy, and my judge: if then I think of my sins, and thereupon do conceive what an horrible and terrible thing the wrath of God is, and that he is my judge to cast me into the bottomless pit of hell, then will I begin to say, Go to now, what mean hast thou to make an atonement between God and thee? Art thou able any way to satisfy him, only for the least offence that thou hast committed against him? Alas no, thou art no way able. Can I with traveling by Sea and land all the world over, be able to make recompense? Can the Angels of heaven help me? No surely. Why then it is jesus Christ alone that must appear for me in my name, & he must be my pledge and warrant. Thus we see that the death and passion of our Lord jesus Christ shallbe no more any foolishness unto us: but we shall think that because we were thus accursed, and had no remedy to find favour at the hands of GOD, since we had so provoked him to be our enemy, it could not be chosen but that we must needs be eftsoons subject to Satan & unto his tyranny, until such time as jesus Christ had delivered & quited us of them, Thus we see how we should begin to magnify the infinite goodness of this our God, which is an abhorring our sins, and by being a shamed of them as much as is possible. We also see how this imaginative offence and fond device of the death and passion of our Lord jesus Christ, shall be blotted out, to wit when we shall enter into the consideration of ourselves, and truly try our sins, and acknowledge that we are so detestable unto God, as that he himself must needs come in the person of his son to make satisfaction for them, & to repair our iniquities, to the end we might be reconciled unto him. And this is here the order of the Prophet On the one side he sayeth, that jesus Christ shall have neither form nor fashion, and that nothing shall be found in him worthy to be desired. And that which is more, to see him a far of, would make a man's heart yarn. Howbeit, when he had said all this, he addeth, Now, it was for our sins, that he was afflicted. As if he had said, Ah miserable blind souls, you make no reckoning of the son of God: yea and every of you through your unthankfulness shutteth the gate so hard upon him-as that you are no way able to come near him, to obtain the salvation which he bringeth you. And what should be the cause? truly, for that you have not known your sins, that you might be humbled, and because you are drowsy and blockish, and feed your selves with your vain flatteries: but look into your miseries & corruptions, and then will you be ashamed of your state & condition, & acknowledge that you have none other mean, but jesus Christ alone to be your mediator, who taketh upon his own person, the thing which made you the enemies of God, who becometh your pledge, & maketh himself as a poor sinner, to lay upon his own shoulders the burden of your sins. Now, when you shall think upon all these things, them will you find some good savour to submit yourselves unto the son of God: & not cleave any more to your vain fantasies, neither yet be offended that jesus Christ was thus bacely accounted of, whenas you shall understand in what condemnation you have deserved, and the recompense and satisfaction due for the same. Moreover, the Prophet namely saith, we have seen him, & disdained him, thereby to declare, that our Lord jesus should not only be contemned & rejected of the smallest number of people, but even of the greatest number of his peculiar people. for when the prophet setteth him in the rank of those which had refused our Lord jesus, he had a regard unto the people of the jews, whereof he came: and he meant also, over and beside this, to show that this was the common opinion as a man would say, that jesus Christ was rejected in all places. And therefore we are so much the more surely armed, not to tie ourselves to men's fantasies, when as we shall not only see in this behalf hundreds of infidels, but also great troops, and mighty armies, yea millions, that a man shall hardly find three or four amongst an hundredth, which will quietly submit themselves unto our Lord jesus Christ: and albeit we see it to be thus, yet let us for all that cleave fast unto him. Thus we see in sum, what we have to consider of, in this place. For, if we should at this day come to voices, and a few weak people should behold it, what? would they say, There is but a small handful of men which believe the Gospel: howbeit, if they were the greater number, I could be well contented to go that way: but for me, to thrust myself into so small a company, and forsake the greater multitude, what a folly were that? Now, the Prophet, to the end he might cut the throat of these objections, sayeth, that there would not be above four or ten at the most, but that all men for the more part, would refuse to obey our Lord jesus Christ. And no doubt of it, his meaning was to find fault particularly with the jews: For we have already alleged out of the eight Chapter, that he should be a stumbling block to these two houses, to wit, to the tribe of Abraham. We see then, that a man would have thought that the people whom God had specially chosen to himself, must needs have known their Redeemer. For, to whom was jesus Christ promised? Forsooth, even to the jews: For it is said, that he was the Minister of the Circumcision, to the end he might accomplish the promises made unto the Fathers. Rom. 11.8 Psal. 118.22 And therefore the jews must needs be acquainted with jesus Christ before he appeared unto the world, and with ease receive him: Now, it is said, that the principal and chief builders refused him, to wit, the Princes and heads of the people. And even so fareth it at this day: For, not only Turks, and Infidels refuse jesus Christ, but also very many false Christians in name: yea, and we shall have numbers that profess the Gospel, who many times, become profane, and villainous scorners of God, and would gladly that all the doctrine of salvation were clearly abolished: for the show that they make of it, is only for the shame of men. But however it is, we are sure of this, that jesus Christ shall be refused and contemned: and if it had not been so foretold of, our faith might very well have been shaken. But this saying of Isaiah is a very good staff for us to lean unto, even as unto a sure rock, when as we see all the world thus stumble at him, as to see some, to set themselves furiously against him & his doctrine, some to scorn him, and put out their tongues to speak evil of all religion. But yet let us notwithstanding, constantly persevere in our Faith. Surely, it is greatly to be wished for, that we might see jesus Christ a far off, and submit ourselves unto him, because he is the true Glass and pattern of all holiness. Howbeit, the more we see the world refuse him, the greater ought our faith to be. For how is it possible for us to discern, that jesus Christ is the Redeemer of the world? Forsooth, let us consider what all the Prophets have said of him. For, to say truly, this is the only Glass, wherein we must behold the only Son of God: For, behold the true testimonies which God hath sent down from heaven to set a sure mark of him, that should be the Redeemer, to wit, that all the world should forsake him, and every man lift himself up against him. And therefore since it is so, let us receive him with this condition, and not doubt, that although it seemeth to us, that we should be utterly overthrown, and troad under foot through the boldness and pride of the ungodly, yet that God will magnify our Lord jesus Christ, and so strengthen our faith by his holy spirit, as that it shall have victory unto the end: and that as our Lord jesus hath overcome the Devil, as in the end, both he, and all his Supporters, must be made his footstool: even so likewise, will he cause us to triumph with him to march upon all those which persecute, and lift themselves up so furiously against us, and against all those which contemn, and despite him. Now, let us fall down before the Majesty of our good God, and acknowledge our offences, beseeching him to cause us so to feel them, as that we may groan and sigh for them, so that we being after, truly humbled, may come to our Lord jesus Christ, knowing that in him must be all our help and comfort. And forsomuch as, it pleased God his Father to punish him for our sins, Let us set all our affection upon him: and be so willingly grieved for our provoking of our God unto anger, as that we may have, both ourselves, and our sins, in detestation and hatred, until such time as we be thoroughly cleansed of them. And that it would please him in the mean time so to assist us, as that we never doubt, but that he will be always merciful unto us, because that jesus Christ hath not once only suffered to abolish our sins, but also, daily offereth us forgiveness of the same, when as we seek that, at his hands, which is wanting in us. So let us beseech him, that he will not only grant us, this grace, but unto all people and nations of the world, etc. The third Sermon of the prophesy of Christ. Isaiah. liii. 4 surely, he hath borne our infirmities, and carried our sorrows: yet we did judge him as plagued and smitten of God, and humbled. 5 But he was wounded for our transgressions, he was broken for our iniquities: the chastisement of our peace was upon him, and with his stripes we are healed. 6 All we like sheep have gone astray: we have turned every one to his own way, and the Lord hath laid upon him the iniquity of us all. WHen we behold all the works of GOD here in this world, we are taught to praise him according to his excellency and highness: But when we look upon the person of our Lord jesus Christ, we are then to magnify him in his lowliness and humility. Here then are two manner of ways set down unto us how to praise God, The one is, Because he showeth us his infinite goodness, righteousness and power, in the creation and framing of all things, and in the ordering and disposing of the same, therefore we ought also to honour and exalt him, not that we are able, to make him honourable: But the scripture useth this kind of speech, to the end we might lift up our minds unto heaven, above all worldly things, when as we would glorify our God according unto his worthiness. The other is, that because our Lord jesus Christ, in whom dwelleth the fullness of the Godhead, was not only abased for our salvation, but also would be made of no reputation, no not refusing to suffer the sharp anguishes of death, as if he had entered into hell: for this cause therefore, I say, is God more to be glorified, then for all the mighty gloriousness that is to be seen in all the world beside. And of this we spoke somewhat yesterday: But because the Prophet goeth on with the matter, we are to aim continually at this mark, that where the faithless are abashed, when as they see how God the father, hath after this sort afflicted & tormented his son jesus Christ, & do take occasion of offence to estrange themselves far from him, we, ought so much the rather to be stirred up to seek after him, & to be farther in love with him, since he spared not himself to take upon him our whole burden, that we might be eased thereof. And therefore, when as we see that our Lord jesus Christ hath made such an exchange for us, and taken upon him to pay all our debts, to the end to discharge us, and would be condemned in our behalfs, and in our person, that we thereby might be pardoned, see what a marvelous occasion he hath offered us to draw near unto him, yea, to be altogether earnestly in love with him, because in him, resteth all our quietness. Now, it is said, That he was afflicted by the hand of God: but it was for our transgressions. For if we look into the judgement of God, the death and passion of our Lord jesus Christ shall be to us as an unprofitable thing, neither shall we receive any fruit or benefit thereby. For the principal point is, that we might be at an atonement with God, who is our enemy, until such time as our offences are buried, because that he who is the fountain of righteousness, cannot abide to love iniquity. And therefore, so long as he imputeth unto us our sins, & seethe what we are, he must needs be our judge: But when as jesus Christ cometh between us & him, & speaketh for us, we are then acceptable in the sight of God, because he hath made satisfaction for all our iniquities. For, the condemnation which our Lord jesus Christ suffered, cannot be vain. Now, he, in very deed had committed no fault, neither was he guilty in any thing. And therefore he was condemned, that we might be pardoned: 1. Pet. 1.19. for the which cause he is called the immaculate Lamb, which showeth, that he bear our burden. And for this cause also is it said, that his blood, is our washing: For we are abominable filthy & foul, until such time as the blood of our lord jesus Christ cleanseth us. Wherefore, it is not for nought, that the Prophet bringeth us back to the consideration of God's judgement, saying, That jesus Christ was afflicted, that he might bear our condemnation. To be short, so often as we think for what cause it is, that the death & passion of our Lord jesus Christ hath done us good, let every of us put himself over unto the judgement seat of God: and there we shall find that we are worthy of death. Now, what is the rigour of God's judgement, & how horrible is his vengeance? Surely, it is even to swallow us up, & to cast us all down headlong into the bottomless pit of hell. Howbeit, because God spared not our Lord jesus Christ, but laid the rigour of his judgement on him, & that he became our pledge, we may now be assured, that God will no longer pursue us, nor call us to any further reckoning, neither yet punish us according to our deserts and offences. And why so? Forsooth, because jesus Christ hath clearly discharged us of them all. Now, this is true, that God was never otherwise affected towards his only Son, then as he had pronounced, when as he said, Mat. 3.17. & 17.5. Ephe. 1.6. This is my beloved Son in whom I am well pleased, hear him. God then had long before said, that jesus Christ contented him very well, and that in him was his whole delight. And in deed (as S. Paul to the Ephesians saith) it were impossible for us to be acceptable before the lord God, in the name of his only son, without in the first place he were the best beloved, and in the highest degree. Notwithstanding, this was no let to our discharge, because God had laid his rigour upon our Lord jesus Christ: For, although he loved him, yet would he afflict him for our offences. For he had no regard to the righteousness, sincerity, and perfection that was in him: But rather took him as one that bear the person of all sinners upon him. Thus we see how jesus Christ was charged with all our sins & iniquities: not that he was any way guilty of them, but would have them all to be imputed unto him, and take the reckoning upon him, and the payment. We see then how the words of the Prophet are to be understood, when he saith that jesus Christ was not crucified only by the hands of men, but that he also stood forth before the judgement seat of God, answered for us, and submitted himself to bear the burden which we were worthy to have borne. Mark also why he sayeth, 1. Pet. 2. 24. That he bear all our sins and transgressions, for so are also the words of Saint Peter, who naming the Cross, meant to signify, Deu. 21.23. that, that kind of death which the son of God suffered, was a visible and open testimony, that our iniquities were laid upon him: because it was said in the law, cursed be he that hangeth on tree. jesus Christ was hanged thereon, to the end we might understand and know, Gala. 3.13. that he was as one accursed in our behalf, according to the saying of Saint Paul to the Galathians. For he there telleth us, that therein we are to consider of the wonderful goodness of God, and of the infinite love of our Lord jesus Christ to us ward, when as he was not only contented to die for us, but suffered also a most cursed death, to the end we might be blessed of God. And although our sins and iniquities have terrified us (for it could not be chosen but that we must be afeard of the judgement of God, when as we hear the things that are here set down: to wit, that we are abominable by reason of our thus offending our good God, and that our conscience so telleth us) yet let us be assured that he will forgive us our sins, & receive us as his best beloved children: yea, even as just & righteous people, because our curse was abolished by this Gallow tree, whereon our Lord jesus Christ was hanged. Lo, here the meaning of the prophets speech, for the more lively setting forth of the matter. Now, he eftsoons setteth down, That he was afflicted, because the correction, or chastisement of our peace was laid upon him, he set down no strange thing, but declared himself more familiarly, that he might show how the thing was to be understood, and taken: which was, that our Lord jesus Christ was beaten and smitten by the hand of God, to the end we might be discharged. And therefore he bear the correction of peace which was due to us. In deed some men understand it, that it was meet that our Lord jesus Christ should be thus punished for our sakes, because we were stubborn, & that none of us thought once to humble ourselves before God, but were altogether blinded in our offences. Howbeit we see that this is the natural meaning of the Prophet, that for the obtaining of peace at the hands of God, it must needs be that we were to be reconciled by an other mean. I have already said, that God being the judge of the world, could not choose but of very right, hate and detest us: for (as shall be soon after declared) what have we brought out from the womb of the sea, and what treasure have we gathered together all our life long? Surely, we do nothing else but provoke the wrath of God, as if we had made a league with Satan, continually to increase, more and more, his fury. See now, in what sort we have deserved to be hated and rejected at the hands of God: Behold how his wrath is kindled against us? and it is impossible but that he must needs be our enemy, because we fight against him, and with might and main make such wars, as that we violate and break all order of justice. And therefore (I say) must God, in this respect, rise up in judgement against us: because, we know it to be his very office, to maintain and defend equity and right. Wherefore since it is so, that he seethe us to be full of iniquity and corruption, and altogether rebellious, it is meet he should stretch forth his arm, and show, that because we are his enemies, he will render us the like. And therefore we had need to have peace, and our consciences will always witness against us: and although we go about carelessly to sleep in our flatteries, yet will GOD so prick and spur us, and make us feel in despite of our teeth, that we are altogether malicious and unthankful. Wherefore it is impossible that GOD should be merciful unto us, and we to be assured to find favour with him, until such time as we feel his correction. Not that GOD is desirous of revenge as men are. For, a man when he is in an heat, would have the fault that is committed to be amended, and some redress and punishment to be made, and had, that he might be revenged. Howbeit there are no such passions in God. But how ever the case standeth, God will have his justice and judgement to be known and feared, to the end we might the rather be afeard of our sins, and learn to abhor and detest them. For if GOD would have forgiven us, except jesus Christ had made intercession, and pawned himself for us, we would have made no account of the matter: and every of us would have smoothed himself, and would have taken also a greater occasion of license to sin. But when we see that God hath not spared, so rigorously and extremely to handle his only Son, as that he did not only cause him to suffer the most grievous torments in body that might be, but also, so extremely afflicted his soul, as that he made him to cry out and say, My God, My God, why hast thou forsaken me? Mat. 27.46. When we see all these things, I say, it is impossible (except our hearts be harder than flint stones) but that we must be grieved, and conceive such a fear, as that it must utterly confound us: and neither will nor choose but detest our sins and iniquities, since they so provoke the heavy wrath of God against us. Thus we see why it was requisite that our whole correction of peace should be laid upon jesus Christ, to the end we might find favour before God his Father: that is to say, that we might be at such a league with him, as that we might at this day be bold, and free, to call upon God as our Father, although of very right he is our enemy, and hateth us, as we are in our own nature. We see then at this present, what the Prophet his meaning is, when he sayeth, that our Lord jesus Christ was afflicted by the hand of God, disfigured, and forsaken of all men, and that no man once vouchsafed to look upon him, by reason of his marvelous deformity. Howbeit, he sayeth, that it was because God had kindled his wrath against us, and was armed and bend to confound and throw us down headlong into the pit of hell, until such time as that atonement was made. And which way came it to pass? Forsooth, God of his mere mercy and goodness, freely forgiveth us our sins: howbeit, the price of our redemption was in the person of his only Son. Now we have here to note that by reason of the condemnation of our Lord jesus Christ, we are pardoned, and all our sins buried, & shall never again rise up against us before the majesty of God: when we speak of the forgiveness of our sins, it is not spoken as though God had so discharged us, as if we, had thoroughly contented & paid him: but we are acquitted by his mere liberality. And although we are guilty before him, yet forgetteth he all, & receiveth us to mercy, Mat. 7.19. because, as the prophet saith, he casteth our sins into the bottom of the sea: but by the way we have also here to note, that this was no free forgiveness unto the person of our lord jesus Christ, for it cost him the setting on, as we say. Now if we consider, what a grievous, cruel, & slanderous death this was which he abode: & beside, what anguishs his soul endured, when he was called before the judgement seat of God his father to abide our condemnation: if we consider well, of all this gear I say, we shall find that our Lord jesus Christ hath made a wonderful payment for the discharging of our sins. Lo here, how we at this day are freed of them. And hereof, we are thoroughly to consider: for the devil hath continually gone about to darken this doctrine, because it is the chiefest article of our faith. In the beginning of the world, God would have sacrifices offered unto him, for the forgiveness of sins. And why was that? Forsooth, it was to this end and purpose, that men should not trust unto him, but by the mean of a sacrifice and the shedding of blood. And therefore, they all protested in their sacrifices that they were not able to come near unto god, except they had been redeemed, by the purging of their sins & iniquities, which was to be done, by our Lord jesus Christ. And yet by the way, neither jew nor Gentile but trusted to their own merits, & thought themselves able to make satisfaction unto God by them. Here than we see, that the devil even at the time withdrew miserable sinners from our lord jesus Christ, & from the payment which he had made by his death & passion. And yet now, see in what case the papists are For they will confess that we have full remission of our sins by the death and passion of our Lord jesus Christ, yea, but that is as they think only before baptism. For thus they reason: little children, say they, receive the grace of God, and are pardoned of Original sin in baptism, by the power of the death and passion of our Lord jesus Christ: But say they, when we are once baptised & then sin jesus Christ alone, is not sufficient to make us acceptable unto the Lord and to blot out the remembrance of our sins, but we ourselves also must make recompense. And this is the cause of the devising of their works of supererogation: as to wander up & down like Rogs a Pilgrimage, to have many trentals of Masses, & such like devilish inventions. So, that if a man ask the Papists why the rogue up and down a pilgrimage as they do, to see their mowing apes and marmesets, why they fast such and such a day, why they build Churches, and why they cause masses to be song: forsooth will they say, even to redeem ourselves before the Lord our God: for, it is very meet that when we have understood of our sins, that we should make satisfaction for them, to the end God might acquit & discharge us of the same. See here, how they make the death & passion of our lord jesus Christ of none effect: & so the papists are not able to go on, one foot forward to do their devotions, but that they blaspheme God openly deny the death & passion of our Lord jesus Christ, & cast themselves down into hell mouth: thus we see, whether their devilish devotions (which they call good) lead them. And therefore we are to observe the words of the Prophet when he saith, that the correction of our peace, was laid upon our Lord jesus Christ, because that by his mean God is appeased & set at one with us for he beareth all the sins & iniquities of the world upon him. So then, let us here note, that when we see what manner once we are, we should always stand in fear, because God is our enemy, & our judge. And beside, we must in the second place conclude, that there is no other mean either in heaven or yet in the earth to make us at one with God, but by the price which our lord jesus hath paid & satisfied, even by his death & passion. Have we this? let us then with bold cheer, & countenance, come before our God: & yet not so but that we must always humble ourselves, & be ashamed of our sins: Howbeit, that will be no let unto us, but that we may frankly call upon our God as upon our father, neither could we glorify ourselves, without he reputed us to be just, & all our debts paid, because we are pardoned by the power of the condemnation which jesus Christ suffered. Thus we see, how this place must be practised of us, Mark also why he saith, That we are healed by his wounds. In very deed, we shall never be able to see thoroughly into our sins, because hypocrisy blindfoldeth our eyes, & pride hath always mighty rule over us: & therefore we greatly deceive ourselves, and make ourselves believe that God is highly beholden unto us: or else, we are so blockish, as that we never think to come to a reckoning. Now, it falleth out here, that the Prophet showeth, that we are but dead, if it were not for the wounds of our Lord jesus Christ, and therefore that we must needs seek to be healed by him. When then we would feel the benefit which cometh unto us by the death and passion of the Son of God, Let us note, that look how many sins as are rooted in our nature, although they appear not, are even so many deadly wounds and diseases. I beseech you, if there shall be an Apostume about the stomach of a man, or in his bowels, should it be ever a whit the worse for the man if it were seen, that it might be lanced: If a man then thinketh himself to be whole and sound, because he will not see his disease, surely, he must needs be void of all wit and reason. And therefore our diseases must be so much the more deadly, when as they are secret and not known. And, over & beside the sins which we bear about with us (the roots of which are hid in us) there are sins in us which we commit daily, which sufficiently declareth, that our nature is froward and cursed, and that we are altogether perverted. Wherefore since we are wholly infected with spiritual leprosy, and that our iniquity is rotten in us, what shall we do in this case? & what remedy is to be had? Shall we seek for help at the Angels in heaven? Alas, they can do no good: and therefore we must go unto our Lord jesus Christ, because he would be disfigured even from the crown of the head, unto the sole of the foot, would be all to wounded, scourged and buffeted with one blow upon an other, crowned with thorns, tied & fast nailed to the Cross, and at last pierced through the side with a spear. And here we see how we are healed, here is the right medicine for our disease, wherewith we must be contented, & whereunto also we must apply our whole affection, knowing that we are never able to be at quiet with ourselves but that we must still be extremely tormented & vexed, were it not that jesus Christ comforted us, and appeased the wrath of God for us. Now, when we are sure of this, it giveth us occasion to sing praises unto his holy name, where before, we could do nothing else, but groan, and be utterly confounded. And this is in sum the thing which we are to learn out of the words of the Prophet. Now S. Matthew, allegeth this place, Mat. 8.17. when he maketh mention of all the diseases which our Lord jesus Christ healed, how he made the blind to see, the lame to go, the deaf to hear, set a foot such as were half dead, & sick of the palsy, & cast devils out of men's bodies. This (saith he) declareth, that it was not for nought that the Prophet Isaiah said, that he bear our infirmities, and sustained our griefs. Without doubt, the Prophet speaketh not here of bodily diseases. Wherefore, it seemeth that the Evangelist hath applied this testimony but ill. But he, in declaring that our Lord jesus Christ healed outward diseases, meaneth to bring us to an higher consideration, because he would have us to behold as it were in a figure, the reason of his coming into the world. And therefore, when we hear, that our Lord jesus Christ healed the sick of the palsy, but especially raised the dead, & that he also healed all manner of diseases, let us understand even in the view of the eye, according to our gross & weak capacities, that he hath told us that he is our spiritual Physician: & let us also learn (as I have already said) that all the vices whereunto we are inclined, are so many corruptions in our souls. And as there are many evil humours in the body, even so likewise are there many other like things: To be short, there are many secret diseases & even so fareth it with our souls: & because they are full of vices before the lord God, they had also need of a physician. And who shall he be? we shall not find him either in heaven or in earth, except it be he whom the heavenly father hath given us: to wit, our Lord jesus Christ. And therefore if we can reach to the understanding how our Lord jesus Christ hath brought health to our souls, let us come to figure out the which is here showed us, when he made the blind to see: for, this is out of all doubt, that our souls are both blind & beastly. Besides, jesus Christ, made the dumb to speak. Now, we give our tongues to nothing else but to wickedness, until such time as jesus Christ hath given it the right use. And we are more than deaf, because the word of God can have no entrance into us, & therefore it is our Lord jesus Christ that must give us also our hearing. To be short, when we shall join the words of S. Matthew, with the meaning of the Prophet Isaiah: to wit, that we for our parts are full of corruption, & villainy & that there is no health in us, & our souls full of all deadly sins: But that our Lord jesus Christ hath rid us of them all, & that in coming to him, we shall find health: when I say, we shall thus join one with an other, then shall we understand, that except we have recourse unto this Redeemer, we must needs always lie stone still in our sins and miseries, & rot altogether in them. And thereupon he goeth on farther, and saith, That we have all declined & gone astray. Here, the Prophet meaneth, better & more lively to tell (as yesterday we handled it) that we cannot in good earnest feel our necessity to be healed by our Lord jesus Christ, until such time as every of us hath truly examined his own estate, & knoweth what is within him. For, what is the reason why we are so cold & slack, when we are told of coming unto our Lord jesus Christ? Truly, it is because we have no capacity, but are like very blockheads. For, we shall see how these common drunkards are knoden together in their intemperancy, & will never give over, until such time as they gnash their teeth, & are able to do no more. If a man speak to them of physic & Physicians, he shall be but scorned for his labour: they will wag the head, yea, & despise all helps. Now, there is not a worse kind of drunkenness, than this blockishness wherein all miserable sinners are overwhelmed, until such time as they feel what it is to have God their enemy. So then, every man will give himself over to all kind of lewdness, & by that mean, the death & passion of our Lord jesus Christ shall be contemned, & no account made of it. And therefore it is not without cause that the Prophet for the awaking of us, & for the bestowing, of the most desired benefit that may be, which is brought unto us by our Lord jesus Christ, showeth that we have all erred & gone out of the way. Now, over and beside that I have said, that as there are profane contemners of the judgement of God, even so also are there foolish presumptuous and arrogant men. Wherefore there are two sorts of people which cannot do themselves any good by this infinite grace and favour which the Son of God hath purchased for us: because the one sort of them think themselves to be righteous, and have works and merits able to answer the justice of God. As we see these Popish hypocrites, who do not only think themselves, to be discharged before God, but do also sell some part of their merits, as if they had a superfluity of them: and that man or woman is well at ease and happy, that may be partaker of their perfection and holiness, because they are in an Angelic estate. Now, these men think that they have no need of the death and passion of jesus Christ: but they will partly confess that they have need: and yet we see it clean otherwise: because they keep fairs and merkets of their merits, and have of them to sell and resell, to the end they would have others to settle themselves and trust upon such profanation. Moreover, forsomuch as there is in Popery, both men and women hypocrites, they are even so many horns or powers set up against God: For this pride is always in them, to say, what good Sir? I beseech you if I deserve not, to what purpose were it for me to have so many good devotions, to cause so many Masses to be soonge, to have chanted so much, to have run so many times from one Altar to an other, to have prayed to such a Saint, & to have made such & such a feast: To be short, they have always this cursed & hellish opinion with them, that God is bound, & greatly beholden unto them. Thus we see how Satan so deceiveth them with such illusions, as that they cannot possibly feel to what end the death & passion of our lord jesus Christ serveth them. The other sort, trust not to their merits, for drunkards, whoremongers, and wanton people will not say, we are like unto little Angels, we have lived well, we have been earnest in our devotions: But will sport themselves (as I have already said) and think to escape the hand of God by mocking and scorning. And for this cause, the Prophet calleth us all here, & saith, Consider ye poor souls in what case you stand, until such time as God hath showed you his compassion in our Lord jesus Christ his Son: For you have all erred, & are all like lost sheep. Mark his meaning: for he saith, We all, because he putteth in himself. Yea verily, for we have already seen, that the jews were included within this general curse of men, because they thought that they should have been exempt out of it: For they were ever thus foolish arrogant, as to think that because God had adopted & chosen them, that they were a great deal more worthy than the rest. Now, the Prophet foldeth them up here in everlasting death, until such time as they seek for the remedy of their deliverance in jesus Christ. We are then all included within this condemnation: & he putteth in this word, All, to the end there should be no exception of any: as if he should have said. And therefore let no man brag of himself, no not an inch, to be just before God, & to over slipped the remedy whereof I even now spoke: for he that is the perfectest in the judgement of men, shallbe found guilty before the majesty of god, We see here then the meaning of the Prophet: howbeit he is not for all that, thus contented, but saith, That every man is declined from his way. But why repeateth he the saying, of all, to every one. Forsooth, I will tell you, because, when as we are generally condemned, we are not so lively moved and touched as we ought to be. In deed, this must needs be a plain condemnation, whenas it is said, that there is not amongst the children of men, one just man: Psal. 14.2. and is also said, in another place of the Psalmist, That God looked down from heaven, & saw not one man that was not corrupt in his sins. He speaketh also there aswell of the godly who were in great estimation and dignity, as also of the wicked. It is said that all men have gone astray, and that there could not be found one who was not corrupt before the Lord: and of this doctrine, the holy Scripture is full: Rom. 3.9. Saint Paul also showeth this very sufficiently in his Epistle to the Romans, whenas he bringeth in the sayings of the Psalmist and of the Prophets, where any thing is spoken of infamous men, saying, That there is nothing but malice and treason in them, full of cruelty, poison, violence, deceit and robbery, and their throat an open Sepulchre. When all these things are spoken of, Saint Paul saith, that all men are herein comprehended without exception, until such time as GOD hath changed and renewed them by his holy Spirit. Now, let this doctrine be preached, and we must needs all stoup and yield: for, shame and fear will not suffer us to reply against our God. And to say the truth, what shall we get by our reasoning and disputing? For, we must feel, in despite of our téethes, that we are not condemned in vain, since it is God that judgeth us. And yet notwithstanding every of us will return home to his house, and be no whit moved thereat: and the thing that hath been told us will not touch us at all. We will well enough agree that we are all sinners, and that every man is guilty before the Lord: But do we in the mean while feel the burden of our sins, and be displeased with them, and beside, are we stirred up to seek for the favour of our Lord jesus Christ, and deny ourselves? No, no: and yet we think we are sufficiently discharged, if we say that we are sinners. And that which is worse we shall oftentimes see men boldly cover and cloak their sins when they are accused and convinced of them. Ho good Sir, will they say, It is very true that all men are sinners. Surely, if a man exhort a wicked blasphemer of the name of God, or some such one as hath committed a cursed and horrible deed, he will deny it at the first chop: and never confess it but by constraint. But what if he see himself to be convicted? In very deed Sir, will he then say, we are all sinners. And that is as much to say, that thou art a wicked hypocrite that thus scornest God. Thus we see that under these general words, there are very many which will find out this excuse, to the end they would not have their filthiness known as it ought to be And for this cause, after the Prophet had said, That all have erred, he addeth, Every one, every one, as if he should have said, look not general what mankind is, but let every man sift himself a part, and consider and way well with yourselves what you are. For, the way to cause us to be touched with the judgements of God, and to be brought to true humility is, whenas we are brought to repent us of our wickedness, & that every man in this sort shall as it were, have secretly examined his own conscience. Thus we see the meaning of the Prophet. Moreover, when he saith, That every man hath departed from his way, he declareth in the first place that he speaketh of those men, who are governed by their lusts, and according to their own reason and wisdom. And this is a point to be thoroughly marked of us, because we see the folly of some to be such, as that all the persuasions in the world cannot withdraw them from running into destruction, by doing of that which seemeth best in their own eyes: The other sort, do so beastly follow their desires, as that they understand not that they plunge themselves wittingly into the bottom of Hell, except god restrained them. For we see how the Papists at this day deal, whenas they are found fault with, by the word of God, & are convinced thereby. I beseech you sir, will they say, let me alone, for be as be may, I will be sure to go on that course which I have begun. And wilt thou so? why than thou surely goest the direct way to hell: for this is thy way, if thou follow that thy course. Ho, tush, why man, I have such a good devotion, as that it is impossible for God to reject it. Well sir, but the Prophet Isaiah speaketh also here of the devotion, which every man maketh to himself: & thinkest thou that the holy ghost who spoke in those days by his mouth, knew not that thou wouldst be an hypocrite, full of poison & pride: that thou wouldst be ruled as thou lustest: that thou wouldst devise a service of god at thy own pleasure: that thou wouldst worship idols, & think thou didst well: & that therein should stand thy religion, hath the holy ghost understood all thy villainies? Then look thou to that which he hath spoken, Every man hath walked in his own way, to wit, every man hath gone the strait way to hell. Every man hath run into destruction, by taking his own course. Here than we see what the ways are that we take. And so, we are taught by this place to cast of all fond arrogancy, & to understand, that when we do that which seemeth good in our own eyes, & which we think to be very reasonable, it is as if we had made a league with Satan to catch us in his snares. And therefore this doctrine serveth for the correction of all presumption, to the end we might be contented to be ruled only by spirit of God, & by his word: and let us also in like manner observe, that the Prophet Isaiah hath declared by these words, that although we know the thing that is good, yet will we not leave from doing the thing that is wicked & nought. And why so? Forsooth, because all our affections are enemies to God: & although we see that we must refuse the evil yet will we be carried away therewith, & that not forcibly, but even very wittingly wickedly, & it is so hid in us, as that the fruit must needs show what the roots are. And therefore, let us in the first place understand, that we know not how to walk a right, & there is but one only way which God alloweth of, & which will bring us to salvation: to wit, whenas our Lord jesus shall take us into his protection. & be the sheep of his flock, & follow him as our shepherd, let us also further understand, that all the affections are corrupt, & will hunt after evil in steed of good, until such time as our Lord jesus Christ hath corrected & reform us, & put into us a right affection to obey him. And this is it which the Prophet meaneth to declare. Now, let us conclude, that all such as toss to & fro, do departed from our Lord jesus. For the Prophet saith, That all the patriarchs & Prophets & every one of the holy Fathers and Martyrs, have needed to be reconciled unto God, through the death and Passion of our Lord jesus Christ. For, if Abraham the father of the faithful, If David the mirror of all righteousness, and if others such like, as job & Daniel, who are called as it were, the mirrors of all holiness and perfection: If these, I say, were poor strayed and lost sheep, until such time as they were reconciled by our Lord jesus Christ, Alas, what shall become of us? And therefore when we shall seek after our Mediators, and think by their means to escape the destruction wherein we are, do we not show ourselves too too unthankful unto our Lord jesus Christ? And are not we in the mean while too too void of sense and reason, to crave any thing at their hands, who also have need to run for help to the death and passion of our Lord jesus Christ? For, if necessity enforceth us to seek for remedy, we must go unto him, unto whom all the faithful in every age had recourse: For neither Saint Peter, nor yet Saint Paul, ne the virgin Mary, nor any whatsoever, that are exempt from it. And therefore let us learn to go to the spring head and fountain, and draw cut of that which is wanting unto us. For our Lord jesus hath wherewith to satisfy us all: and we must not fear that the fullness of his grace, can any way be drawn dry: but be assured, that he will give to every one his part and portion thereof, which will come to seek for it. Wherefore, let us come unto our Lord jesus Christ, and he will satisfy us all: But whosoever declineth from him either one way or other, such a one cannot be helped with that remedy which is offered unto him, but refuseth it asmuch as in him lieth: so that his unthankfulness is a let for the enjoying of the grace that is presented unto him. And so much the more shall we be inexcusable, since this is daily preached unto us. For, God was not contented to have sent his Son for a time, to thrust him out to be slain, and to beat him in his wrath, although he loved him as his only son (for, notwithstanding he would cast him down to the outward show and used all the rigour that was possible against him, yet was he always his best beloved son, as already hath been said: howbeit all was to the end that we might be pardoned) yet was he not I say, contented with this: but daily delivereth unto us this treasure, to the end we might enjoy it: he declareth unto us that jesus Christ who was thrust into the side, hath at this day his heart as it were wide open, that we might be assured of the love he beareth us, and that as his arms were tied fast to the cross, even so hath he now stretched them out to embrace us and pull us unto him: and would have all these things to do us good: and as he hath shed his blood, so would he that we should at this day be plunged therein. Wherefore, when God so neatly inviteth us, and that jesus Christ also seeth before us the benefit of his death and passion, and telleth us that his blood is always fresh (according to the saying of the Apostle to the Hebrews) that it is not like dry blood, which becometh nothing: Heb. 10. 2●. but because it is sanctified by his heavenly power, therefore this blood is continually fresh: for the Apostle hath used this speech, that we might understand, that his power is not lessened, but hath continually his full and whole strength, such as it had from the beginning, to the end we might all come and submit ourselves unto our Lord jesus Christ. And after we have confessed our sins, and be ashamed of them, let us not doubt, but that he is sufficient to give us such remedy, as that we may conclude that God hath received and allowed us, as his own children, and accounteth us as righteous and perfect, where before we were abominable in his sight. Thus we see what we have to learn out of this doctrine. And because we see that at this day some jest and mock, and other some wax proud & presumptuous, and think by their righteousness to satisfy God, let us deny all such blasphemies, and in true faith and repentance seek for our Lord jesus Christ, and with all our affections submit ourselves to him, whenas we shall feel ourselves thus charged with so insupportable a burden. Let us now fall down before the Majesty of our good God, & acknowledge our offences, beseeching him to cause us so to feel them, as that we may groan for them all our life long, and be moved to have recourse unto him: and not to wander and roil in our foolish, wicked, and devilish opinions: But in understanding that all our blessedness, and whatsoever else belongeth to our salvation, is in our Lord jesus Christ, that it would please this our good God, to make us come wholly unto him, and so keep our faith, as that we never be turned away from it And that it would please him also, by his holy spirit so to work in our hearts, that we knowing ourselves to be freely forgiven of our sins, might also acknowledge, what a great price it cost, and how dear and precious it was unto his only Son, that thereby we might be so much the more stirred up to magnify him. And forasmuch as we must be healed by him, that it would please him to cleanse us daily of all our faults and sins, until such time as he hath brought us unto that perfection, whereunto we ought to grow all our life long: that it would please him not only to show us this favour, but also unto all people and nations of the earth, etc. The fourth Sermon of the prophesy of Christ. Isaiah. liii. 7 HE was oppressed and afflicted, yet did he not open his mouth: he is brought as a sheep to the slaughter, and as sheep before her shearer, is dumb, so he openeth not his mouth. 8 He was taken out from prison and from judgement, and who shall declare his age? for he was cut from out of the land of the living, for the transgression of my people was he plagued. WHen the Prophet had showed that every of us was to look into himself and unto his own sins, if we would receive any benefit by the death and passion of our Lord jesus Christ, he now saith, that he suffered not constrainedly, but willingly: for, if he had not done so, we should never have been justified, neither yet should any atonement have been made between God & us: to wit, if jesus had not repaired our transgressions through his obedience. And therefore if the death of the son of God had been constrained, and that he had not submitted himself willingly, it had not been a Sacrifice to have blotted out our sins: Rom. 4.9. for S. Paul also bringeth us back to this consideration, whenas he saith that our transgressions were taken away by the obedience of one man. What was the cause that made God become our enemy, and yet is, but, for that we never leave offending of him? He created us that he might peaceably and quietly enjoy us: but when we refuse to bear his yoke, he is of very right to detest us, and not to allow us for his creatures. We see then why it is said, that our Lord jesus was not only chastised for our sins & transgressions, but also, that he did not once open his mouth, nor yet gave any foul language: but because he knew that he was appointed for that purpose, & that it was the eternal decree of god his father, he showed himself obedient even unto the death. And therefore when we would have a more feeling of the power of the death & passion of the son of god, let every man consider with himself, how many sundry ways he hath withstood the will & justice of God. Surely if we do so, we shall find that we do nothing else but make war against him, and as if we would willingly & wittingly despite him. Wherefore we need never be abashed, to have the want of such a remedy: to wit, that for the burying of the remembrance of all our iniquities, the son of GOD must obey in our behalf. It is true indeed that our Lord jesus spoke before pilate his judge: but he did it not to escape death, Luk. 23.3. but rather offered himself unto it: neither would he accept of any occasion, to be pardoned, because it was very meet that he should be condemned in our name. Wherefore it is not for nought that the Prophet saith, that he was like a dumb man: and compareth him unto a sheep, or unto A Lamb: having regard unto the figure of the ancient sacrifices: for, when we here the death and passion of our Lord jesus spoken of, we must take it to be a sacrifice, wherewith God the father was appealed, because that sins (as we have heretofore declared) could not be taken away, to please God, but by that mean. And to say the truth, whenas in the time of the law, men would crave pardon for their sins, there must of necessity be sacrifices done. For they were never able to make any recompense: and therefore God told them, that it was sufficient that they builded upon the promise made unto them in the redeemer. Wherefore, to the end the jews might understand, that jesus Christ should fulfil whatsoever was then figured in the law, this name of a lamb was namely given unto him, and under one kind, the Prophet hath comprehended all: as if he should have said, that jesus Christ, in his death and passion, should first take away all our iniquities, because he should submit himself unto the will of God his father▪ and besides, that in the second place, he should be sacrificed as a Lamb, to the end that by the shedding of his blood, all our spots should be washed and made clean. Wherefore, when we shall be rebuked for a great number of faults which we commit, and can neither will nor choose but feel the wrath of God, let us have recourse unto that which is here set before us. to wit, that it was not for nought that our Lord jesus would not answer again, although his afflictions were very extreme, and although God powered upon him his whole rigour, yet did he quietly suffer all, to the end we, by that his obedience might be reconciled. And by the way, we are also exhorted to fashion ourselves after his example: not that we are able, thoroughly & perfectly to humble ourselves before GOD, but yet we must strive to do it. This then, I say, that when it shall please his majesty to make us feel his most heavy hand, so that we think that we are very hardly dealt withal, yet let us hold our peace, and confess that God is just, & full of equity, and not be heard once to grudge: but rather glorify God by holding our peace, like miserable sinners, that are convinced of their transgressions, and have not a word to say to the contrary. Pet. 1.3.18. Lo then how Saint Peter apply this place: That is, that when we are afflicted by the hand of God, yea and persecuted by men, let us patiently bear the injuries done unto us, because we know that it is the mind of God to prove & try us, or rather to punish us for our sins: & let us beware we make no vain excuses as many men do, who allege their infirmity and over great weakness, so that they cannot be quiet, so long as GOD presseth them grievously. Howbeit we must frame ourselves like unto the son of God: for, he is our glass and pattern, not that (as I have said) there is in us the like power, but yet although we cannot come near him, let us notwithstanding strive to come as near him as we may. Psal. 38.14. & 39.10. Moreover, we see that David being a frail man, as we are, did yet put in practise this doctrine: as he saith in one place, O Lord because I knew that it was thy heavy hand that was upon me, therefore I held my peace. And in another place he saith, since thou O Lord hast slaked the reins of mine enemies, I have patiently suffered the wrongs and outrages that they have done unto me. here than we see what we have to learn out of these words: to wit, that as the Son of God was mute, because he would glorify God, and would not reply in all his afflictions; even so likewise let us suffer God to chastise us when he thinketh good: or else to try our obedience, in letting lose the rains to the ungodly, to persecute us. Now, it is impossible for us to reach to it, until such time as we be fully resolved of this doctrine, that our Lord by holding his peace both before God his father and also before men, hath repaired all our sins and iniquities. Moreover, when we are told, that by the holding of his peace he purchased us righteousness, we see that this silence, bred us eftsoons this benefit, that he did it to defend our cause, and is now become our mediator unto God, having his mouth always wide open: to wit, being ever ready to make intercession, for the helping of all the offences, which we have committed. For, in as much as he abode extreme persecution, & never gave any words, he attained to this office, that if we be convinced in conscience before God, and are to be condemned, for want of ability to say any thing for our excuse, yet will he defend us, and God will also adjudge us for innocentes, because our sins were thus repaired. Thus we see at what end we must begin, and then shall we have greater courage, and be much better disposed to keep our tongues, whenas we shall be any way afflicted by the hand of God. And hereupon the Prophet saith, that he was lifted out of anguish, or out of prison (for the word importeth thus much) & of iudgemet. There are some which expound it, as if jesus Christ had been put to death by some sudden violence: but we are rather told that death overcame him not, but was raised up again by the power of God his father. Now, it is not enough for us that we understand, that our Lord jesus hath suffered for our salvation, and when we have examined our life, we shall feel that without this help, we were all damned & utterly lost, & if there were nothing else spoken of, but of the death and passion of the son of God, we should always stand in doubt, for how can it be possible that we should hope for life at his hands, seeing he himself was headlong cast down into death? surely we should never perceive any divine nor heavenly power, without the which we can no way conceive to put our trust in him: because we should see nothing but weakness, which would fear us. And as the Prophet hath heretofore spoken of the fruit which we receive by the death and passion of our Lord jesus Christ, even so doth he now say, that it is because he shall be lifted up by the power of god his father, he was lifted up (saith he) out of anguish and judgement. And although he was condemned yet did not God leave putting to his helping hand, but exalted him, that he might have the chief dominion, and rule over all creatures. Rom. 1▪ 4. This is it which S. Paul setteth forth in the Epistle to the Romans, where he saith, that he showed himself to be the son of god by his rising again. For if we do but only look into the life of jesus Christ, as he lived here amongst men, and also into his death, we should never find that in him, which is requisite for our salvation. In very deed, the miracles which he did, the doctrine which he preached, and the rest of the signs which he showed, was sufficient to declare him to be the son of god, without our faith were to to weak. And yet should we remain always in shame and doubt to see jesus Christ offer himself, as a common and contemptible man: and beside, it would make us more ashamed and grieved, whenas we should see him in the end subject to so cursed & shameful a death. But when we pass from his death, unto his resurrection, than we know, that our Lord jesus Christ got the victory for us. And to the same purpose is that saying of S. Paul to the Corin. that although he was crucified in weakness, 2. Cor. 13.4. yet rose he again by the power of God his Father. So then, the order which the prophet here keepeth, tendeth to the same end, that we should not stand in doubt, but that our Lord jesus Christ had life in his hand, and was Lord & master thereof. because it was seen in his own person. And therefore let us understand, that the son of God was made of no reputation for our sakes: because we know eftsoons, that he was not spoiled of his power: and although he kept it close for a time, yet have we such a sure testimony thereof in his resurrection, as that we shall not need to make any excuse, but fully and wholly believe in him: and boldly set ourselves against hell, & sin: seeing jesus Christ hath triumphed over them, and the hand of God sustained him to be exempt of all anguishs: and was exalted by himself to be God his Father's lieutennaunt: & (as I have already said) to have the chiefest government in the world. This then is the effect of the which we are to learn, whenas it is said. that he was lifted from out of prison, & judgement. Now, it must needs fall out, that our Lord jesus should descend into the bottomless depths, before such time as he should be exalted into the glory of heaven: for if he had appeared only in majesty, how is it possible for us at this day to be assured, that our sins are forgiven us. Surely, we might see the son of God the fountain of life, but we should see him as one divided from us, and we should have nothing that is common to him, nor yet once come near him. Moreover, we should have always matter enough to despair on, because we are guilty of an infinite number of sins And therefore, if our Lord jesus Christ had gone down into the bottomless depths and had not been afterward exalted into heaven, what had we been the better? truly, no whit, but always remain like miserable caitiffs, out of all measure disquieted, and horribly tormented, by seeing the wrath of God continually upon us. But when it is said in the first place, that he was condemned, and suffered most fearful pangs, to the end we might be freed from them, and be at peace with God (as yesterday was told you) we now know, that he loveth and favoureth us, & receiveth us to mercy: and therefore when we understand that jesus Christ was thereupon exalted: we may also very well conclude that it was to draw us unto him, to the end we might be partakers of the glory which was given unto him by God his father. Moreover, we are also to note the words of the Prophet which followeth, Who is he that is able to number his years. For, by these words he meaneth to show, that the effect and power of the resurrection of our Lord jesus was for ever, and that it is no temporal thing which many times melteth and vanisheth away. And this is a very necessary point: for, some have taken this age, for the eternal generation of our Lord jesus Christ, because he was begotten by God his father from all eternity. Some other have strained the words of the Prophet this way and that: but when we shall look more narrowly into the matter, there is no doubt, but that he meant to show, that the honour which was given to jesus Christ, was not for himself, and his own person, and for a day only, but that he purchased us everlasting life, for as Saint Paul sayeth, That inasmuch as he died, he died once for sin, Rom. 6.10. But in that he now liveth, he liveth unto God, & shall never die again. By this he declareth, that the sacrifice which our Lord jesus Christ offered, is sufficient for us, because he hath most perfectly sanctified us by that mean. And therefore it was not needful that the Son of God should suffer any more than once: Heb. 7.27. but because this power was in him, to blot out all our iniquities at once, let us boldly run unto his death and passion, and not doubt but that it will always have this strength in it, as to reconcile us unto God. Now, the life wherinto our Lord jesus Christ entered, is heavenly: for it was such a perfect condition, as could not be amended. And when S. Paul saith, that he liveth unto God, it is as much as that he is now clean exempt from all our miseries, and from the condition that he had before taken, which was to become a mortal man. Wherefore, jesus Christ hath discharged all this gear, and is now rid of all humane frailness, to the end that we which are his members, might hope for the like in ourselves. And so let us in the first place note, that the Prophet hath here declared, that our Lord jesus Christ rose not again, to be any more subject to death, but hath purchased everlasting life. In the 2 place we have to learn, that this was not done only for himself, but also for all his whole Church. For, when it said by the Psalmist, that God was exalted, and took the spoil of his enemies: this is to show, that when our Lord jesus christ was lifted up after his death, that it all turned to the common benefit & welfare of his Church. Psal. 68.19. The overcoming then of Satan and of sin, was to this end, that we might be delivered of them, and enjoy the fruit of such a conquest, and therein triumph. This then is the very effect of that which we have to learn out of this place. Now, the whole substance of the matter is this, that we might understand, how to apply it rightly unto our own use. And therefore, when it is said, that the son of God was, lifted up from out of anguish & condemnation, let us learn, that when we are moved to become desperate, to set jesus Christ before our eyes, since we know that he hath passed the course: & that God his father stretched out his hand unto him, that he might not be oppressed, all which was done for our sakes. Wherefore, we have a very good way to come out of our angushes and pains, so long as we have jesus Christ for our Captain, and follow his steps, because, that whatsoever was accomplished in him, as being our head, belongeth to us, and the effect thereof will appear in every faithful man. And when his age is spoken off, it is to this end, that we might understand, that he will be of power able to defend his Church even unto the end: for he will not be divided from his body. In very deed, our estate and condition differeth greatly from his, until such time as we be taken out of this world: but in that he is the first borne of the dead, he is also the first fruits of all those which shall rise again. Let us then understand, 1. Cor. 15.20. Coll. 1.18. that because the Son of God, is not only in his own essence or being, and in his divine majesty immortal, but also in his flesh, and humane nature, that it is to this end, that his church might be always preserved in this world, & never decay. True it is, we shall see great troubles, and indeed a man would think many times, that the church of God, should utterly perish: for, if there arise never so small a tempest, the surges will by and by, be so mighty & horrible, as that a man would say, all were lost, & clean dashed. And this is so common a thing as may be. For, what outward show of maintenance can there be to the church of God, whenas it is assailed thus on all hands? must it not needs be thought, that it cannot be but utterly overthrown, whenas it is thus wonderfully assaulted? howbeit, this is the truth of it, we must be feign to resort to our head. Wherefore, since the age of our Lord jesus is without end, and that all the changes in the world cannot stay him from having a very good eye unto his church, although the temptations were far greater, and more violent than they are, yet let not us shrink at the matter. And this is not to be applied only to the whole company of the faithful, but also to every one of us. And therefore let us understand and be thoroughly persuaded, that although our Life be but a blast, & we ready every minute to vanish away, yet notwithstanding that we have a life which lasteth for ever, because we are the members of our Lord jesus Christ. Moreover, let us eftsoons learn, to walk through this world, since this is not our life, which we here presently enjoy, but a pilgrimage which we must pass on quickly, until such time as we have come unto our quiet inheritance. Thus we see, that in hoping for everlasting life, we must forsake all this, which is but a shadow: & not suffer our senses to be enfolded in that which we openly see, and may occasion us to tarry still here in this world: for surely, as many as have their minds set here on this life, without doubt do thereby separate themselves from the son of God, and are unworthy to have any part or portion with him in his everlasting kingdom. And therefore, let us forsake this world, if we will join ourselves unto the son of god. Furthermore, because this doctrine might take the better hold of us, the prophet crieth out he saith not that the age of our Lord jesus Christ shall be only everlasting, but casteth it out as a man marvelously abashed, saying, Who shall be able to number his years. Wherefore we are admonished to strive against all temptations: & although we be some times hindered this way and that: & be as it were cast down without moving, yet let us resist, & with much to do enforce us, until such time as we have attained unto this which is here showed us: to wit, the man's reason is not able to understand, nor yet any mouth able to express the age of our Lord jesus. And for the bringing of this matter about we must be also very well advertised to surmount all our thoughts, whenas we fall in reasoning of putting our trust in our lord jesus Christ, & follow him, for the partaking of the heavenvly inheritance, which he hath purchased for us. Neither must we stick to our own opinion and fantasy, whenas this doctrine shall be well treated of, as if it were to be debated by words. But let us know this, that although our faith hangeth upon hearing, yet shall it never have through assurance, except it receive such a testimony from God and from his holy spirit, as surpasseth whatsoever the tongue of man is able to express. For this cause, must we not dwell in our own understandings, and judge as we think best, but let us know that it is a wonderful and an in comprehensible secret, the the son of God became a mortal man, and subject to death, that we might be exempt from it, and that now, in the midst of all our weakness, we should have nevertheless life everlasting which must be obtained by faith, until such time as it be thoroughly manifested unto us at his coming, in the last day. And this is the effect of that which we are to learn out of this place. Now the Prophet goeth on further, and saith, That he was cut of from out of the land of the living, & received the wounds which were due to his people. This is a confirmation of that which we lately handled: to wit, that the age of our Lord jesus Christ should not serve for himself alone, but also for the whole body of his Church, whereunto he is united, and bound as it were with an inseparable bond. For the Prophet showeth, that without it, it might be said that the death and passion of our Lord jesus Christ should be unprofitable. Now this were a blasphemy not to be borne, to think that the son of God came down into the world, to abide so cruel a death, and to have the judgement of God fall so on his head, as that he bear the punishment for our sins, and was taken to be the greatest malefactor in the world: & yet all this not to profit his faithful servants any thing at all, it might well enough be said, that this were, as a man would say, a very jest. Wherefore, the prophet bringeth us back to this consideration, that we should well understand, for what end & purpose our Lord jesus was thus scourged & beaten. And this came not by fortune, as hath been before declared. Nether must we look only unto that which men did, and to those which unjustly slew him, but we must lift up the eyes of our faith unto the counsel of God, by which he had ordained that jesus Christ should be sacrificed, to the end he might purchase remission of our sins for us. Wherefore, since it is so, we are always to conclude, that jesus Christ suffered not for himself, but received the wounds which were due to us, we are here in this first place exhorted to enter into the knowledge and examination of our sins, whenas the death & passion of our Lord jesus Christ is set before us. It is very true the God therein poureth out the infinite treasures of his goodness: for, indeed, when S. Paul hath said that we are justified by our lord jesus, & that in staying ourselves upon his death & passion, we may boldly present ourselves before god, & be glad that he will always except of us. After Saint Paul, I say, hath handled this doctrine, that although we be miserable sinners, yet will not God cast us off, but uphold us, because he receiveth us in the name of his only son, he goeth on farther, & sayeth, I beseech you Brethren even in the bowels of the goodness and mercy of God. Wherein he showeth, that in the suffering of jesus Christ, we have a testimony of the infinite love of god: as if he would lay open his heart, and show us his bowels to testify unto us how dear and precious we and our souls are unto him. Howbeit this is not set down, to the end we should sleep and take pleasure in our sins: For the more that God showeth himself liberal in the person of our Lord jesus Christ, so much the more ought we to feel, what a grievous thing it is for us to become his enemies, and fight against his justice, and cause him to set himself against us: for, the grace which God showeth us in our Lord jesus Christ, aught to draw us continually to repentance. Now, the papists at this day, go about falsely to accuse us of the doctrine which we preach, which is this, that we must be saved by the free mercy of God, have our whole recourse unto jesus Christ, because we know that therein we have all our perfection of righteousness. Now forsooth Sir, say they, you have made a great speak, for, than every man may live as he lust, and they need never care any more for the offending of God. Indeed, these dogs may bark thus, because they never knew what it is to taste of the forgiveness of sins. For these hypocrites make a scorn at God, and at all religion, and have never learned, what it is to transgress the law of God. And we also see, how jollily they think themselves discharged, if they have once song a Mass, bleated, and masked, and they think that God is as well pleased with this, as a young Child is pleased with a pudding. Thus we see how these skorners of God, can blaspheme the gospel, but when we have come once to the acknowledgement of our sins, and know to what end the inestimable grace of God is preached unto us, without doubt we should be touched with repentance, and be mortally wounded with the horror of anguish and pain, when we see God to be our enemy, because we have provoked him to wrath. And this is here the meaning of the prophet, that jesus Christ hath sustained the wonds which were due to us. Wherein he showeth that we can never lively feel, what good the death and passion of our Lord jesus Christ hath done us, except we be inwardly thoroughly touched with the offending of our God, whereby we have made him to become as our judge & enemy, until such time as we be reconciled unto him by his mere goodness and mercy. Now, this is sufficiently declared to us in the holy Scripture: but herein resteth the whole matter, that we apply our wit and study thereto. Math. 11.28 Nevertheless, be as be may, we see that our Lord jesus Christ calleth none but such as do labour, and are heavy laden. By this he excludeth all such as sleep in their iniquities, and flatter themselves in them, or else which give themselves to all lycenciousnesse, without any fear of God. And therefore, they which are thus given over to all wickedness, cannot possibly come near unto our Lord jesus Christ, for who shall give us an entrance unto him, but the voice which calleth us? Even so fareth it with them, who are so proud and presumptiouslye blind, as that they make themselves believe that they are righteous through their own deserts, and surely, he shutteth the gate against all such kind of people, so that they can have no hope that our Lord jesus christ bringeth them any comfort or solace. And why so? forsooth, because he thus saith, come unto me, who are they? All the world. Indeed, this is true that he calleth all the world, howbeit he maketh a distinction of it, for thus he saith, all ye that labour and are heavy laden. For, after he had called all such as had need of his help, he showeth that none can be partakers thereof but such as do labour and are heavy laden. And therefore, when we shall feel our burden, and so groan under it, as that we are able to bear no more, see what a way is laid open unto us, to come unto our Lord jesus Christ, because he hath stretched out his arms to embrace us. For, we shall see hereafter, that he was sent unto those whose hearts were abased and cast down. Wherefore, we must be sacrificed after this manner, that we might be made like unto our Lord jesus Christ. In very deed, the sacrifice which he offered, is our full hope and assurance: to wit, we must not presume to add any thing unto our Lord jesus Christ: because he hath purchased full salvation, by his sacrificing of himself unto God his father: but by the way, it is meet that we should be threatened by the judgements of God, to the end we might understand, how gréevos a thing it is, that we being poor worms of the earth, should lift ourselves up against the majesty of our creator, and violate his justice, considering that we are placed here in this world to serve and honour him. And therefore let us have a lively feeling of this, that we might come unto our Lord jesus Christ. Now it should seem here at the first sight that the Prophet had set down a strange reason, when he saith, because he was cut of from the land of the living. For, in as much as jesus Christ was exalted, and hath now the rule both in heaven and in earth, it should seem that this was no fit mean, without he had first been as one cut of: For this glory, wherein now he is, he always had, john. 17.5. before the world was made according to the saying of S. john. And therefore jesus Christ as touching his divine essence or being, obtained unto himself no strange thing. Now, to be cast down into the bottomless pit of death as it were, was not the way to come unto heavenly glory: and to be condemned by a mortal man, is not like that he should be made judge of the whole world. Howbeit, the meaning of God was such, as that he would work beyond man's reason: neither must we bring our counsel hither with us, and think that we are able to amend this counsel, which we know, to be the cause and springhead of our salvation: but let us most humbly glorify God, because he would have his son to be thus cut off from the land of the living. Now the Prophet namely speaketh after this manner, as though jesus Christ had been utterly abolished: and would not make mention only of a common death, but even of such a death as should utterly root him out, as if the remembrance of him had been clearly abolished and defaced. For although of necessity, all men must die, & thereby are cut of from the land of the living, yet hath this been specially seen in our Lord jesus Christ, that his death was to have shut him quite out from the company of men. For (as we have already said) it was a most shameful death, and cursed of God: and beside, it was almost even the very gulf of hell: yet not that jesus christ was swallowed up of it: howbeit he strove mightily against the angushes of death. And therefore it is not for nought that the prophet setteth him down here as one that had been abolished from amongst men. Nevertheless how ever it is he obtained by this means such majesty in this nature of ours, as that at this day he being our brother, Eph. 2.8. yet ceaseth not also to become our judge. And mark what S. Paul saith of it, that he rendered himself obedient unto death, yea even to the most cursed death of the Cross, in saying that he rendered himself obedient, he noteth unto us that which we have already declared out of the prophet, to wit, that, that which our Lord jesus Christ suffered, was willingly done. But because we are guilty before god, & are his enemies, it is said that jesus Christ submitted himself: for as S. Paul saith, he who had all power and authority, took upon him the form of a servant, & the state of those that were under the yoke. Thus we see how obedient he was all his life long, & would be under the law. And not only in this, but although he felt the horrible pangs of death, which made him sweat water & blood, & drove him to say, O father, if it be possible, I beseech thee, Mark. 14.36 let this so sour a cup pass over me: nevertheless he restraineth himself & saith: yet not my will, but thine be done. Now hereupon S. Paul saith that God his father, for this cause, exalted him, & gave him a name above all other names, that every knee at this day might bow unto. Wherefore, let us understand that jesus Christ himself, hath even in our nature, an excellent majesty, to the end we might come to him in full assurance: for, upon what condition is he made judge over all the world? forsooth, it is because that he is not only made our Brother, but also for that he offered himself to be our pledge & borrow and hath borne all our sins. He was scourged & beaten by the hand of god, that we might be healed of the wounds which we deserved to have and for this cause is he now exalted, to the end we might boldly draw near unto him. Now this is very true, that the wicked ones, & the devils, must in despite of their téethes, feel that the son of God is far above them, for he must tread all his enemies under his feet. Psal. 110. 1● Howbeit, we for our parts are to do him honour willingly, to submit ourselves quietly unto him, & acknowledge the, majesty that was given unto him in his human nature, to the end we might have wherewith to glory & triumph against sin. Now, that this is meant by the person of our Lord jesus Christ, sufficiently appeareth, by the words of S. Luke, for when the Eunuch was come to worship at the temple of jerusalem, he read this place, Luk. 8. ●2. & it was expounded unto him by Philip, whom God had sent by the lively ministery of an Angel, to the end he might come to this poor blind & ignorant man which sought after God, having as yet no knowledge of him. Howbeit this place was in such sort expounded unto him, as that with once preaching he was converted unto our lord jesus Christ, craving and requ●ering that he might be baptized in his name. And this is a thing that should greatly touch us: for in the first place we are admonished, that although we are not able at the first chop to have the sound understanding of the doctrine of our Lord jesus Christ, and what fruit we gather out of that which is daily preached unto us, yet must we not despair for all that, but search out of the Scripture that thing which we know not, and then, God having pity on us, will give us his hand, and set us in the right way. And since this poor & ignorant man, who gave himself to read in the bible, & knew not what it meant, was thus converted unto our Lord jesus Christ: let us take good heed how we play the sluggards: but rather follow the Counsel of the Psalmist, who saith: To day if ye hear his voice harden not your hearts. Psal. 95.8. And therefore, let us take such a taste of the doctrine which is here preached unto us, as that we may be brought unto our Lord jesus Christ, and so accept of him, as that we may cleave unto him with a sure and constant faith: that we may profit thereby, and be strengthened even to the end: so that after we are truly humbled, we may come and offer ourselves unto our God, and beseech him of pardon and forgiveness: and although we are unworthy, yet let us not leave lifting up of our heads unto heaven, and fully assure ourselves, that God will accept of us in the name of this great and mighty Redeemer. And although he was for a little while cast down, yet let us come back to this point, that he was notwithstanding exalted above the heavens, that (as S. john saith) he might draw us unto himself, john. 22.32. for thus it is said, when I shall be exalted out of this world, I will draw all things unto myself. Let us now fall down before the majesty of our good God, and acknowledge our offences beseeching him to make us otherwise feel them, than heretofore we have done, and that it would please him to open our eyes, and 〈◊〉 touch our hearts, as that we may submit ourselves wholly unto him, and hold the mean which is set down unto us in his word, that is, to hate ourselves, and detest all our sins, so that we may be able to receive the grace which he hath once showed us in our Lord jesus Christ, and which he would have us now enjoy by the mean of the Gospel. And so let us all most humbly say, O almighty GOD and heavenly Father, thou hast promised to here all our requests. etc. ¶ The fift Sermon of the prophesy of jesus Christ. Isaiah. L. iij 9 And he made his grave with the wicked, and with the rich in his death though he had done no wickedness, neither was any deceit in his mouth. 10 Yet would the Lord break him, and make him subject to infirmities, when he shall make his Soul an offering for sin, he shall see his Seed and prolong his days, and the will of the LORD shall prosper in his hands. THe Prophet continueth here the doctrine before specified: to wit, that there was such inimity between God and us, as that the wrath of God could by no means be appeased, but by jesus Christ his answering of the same, even to the uttermost. For, by how much the more the suffering of the son of god was, by somuch the more may we gather, how grievous our sins are, and how wonderfully God abhorreth them: considering (as we have heretofore said, and as hereafter shall be more at large spoken) that there is no superfluous nor unprofitable thing in the death and passion of our Lord jesus Christ. And therefore, for somuch as he was terribly tormented, he hath on the one side witnessed unto us his infinite goodness and love, and we, on the other side are to look what it is that our iniquities have deserved before the majesty of our good God. Now, it is here said, that over and beside that, which hath been already recited, that our Lord jesus Christ was put to be scorned and shamed of the ungodly, that they might even glory and triumph over him: for there is no doubt, but that the Prophet by this word Grave, meant to express, that jesus Christ was subject to all rebuke and shame, and that God would forsake him as it were for a season, to the end the world might make no reckoning of him: accordingly as it is set down unto us in the Gospel. For they did not only crucify jesus Christ, but they also put out their tongues at him: railing and scoffing, and as much as in them lay, went about to make him desperate. Which thing was very well foretold by the Psalmist, to wit, that the most wicked and ungodly, should put out their tongues at him. For this was the speech they had, he hath saved others, say they and therefore let him now save himself if he can. Why calleth not he upon his God? Psal. 22.8. Mat. 27.42. we shall see whether he so greatly loveth him or no. We see then how the wicked wounded our Lord jesus Christ, and how furiously men outraged against him: and it was to this end and purpose, that we might find so much favour at the hands of God, as to have our sins covered: and although Satan hath wherefore to accuse us, yet shall all the shame whereunto he is any way able to put us, be clearly buried. Wherefore since our Lord jesus Christ would needs bear all our blame and shame, it was to this end that all our filthiness might be covered before the Lord our God, so that they should never be able to come in mind any more. And when the prophet speaketh here of the rich, it is as much as if he had said, the most outrageous kind of people. For we know, that when men are rich and in authority, they go about to make themselves to be feared, always abusing their power and credit. And this also we see, that very few or none of these men keep any temperateness and measure, either yet become gentle and mild, when they may hurt. But as for the poor souls, although indeed they are fierce and cruel enough, yet are they kept back from doing any harm, even by main force, & thereby the mischief which they would gladly do, is not seen. Howbeit as for the rich and mighty ones, they are without all order, and think whatsoever they do is lawful. To be short, the Prophet his meaning is, that our Lord jesus Christ was thrust into the hands of men, to the end he might be so villainously handled, as that he was not worthy to be accounted amongst the contemptible & petty companions: but to be taken as a worm of the earth, and to have all the mocks and scorns that might be, to be laid upon him. Thus we see the sum and effect of this first part. Now, he by and by after saith, That he had for all this done no wickedness, whereby he meant to show, that that the son of God, as touching himself being innocent, would take upon him all our burdens, wherewith we were overcharged: for there was no mortal creature that was able to bear and suffer that which our Lord jesus Christ did. And so by that mean, the prophet again declareth unto us, that it was not for his own deserts, neither yet was he guilty of any thing whenas they thus cruelly and tirrannously used him: but abode all this gear for our sakes. And to say the truth, if we look well into the life of our Lord jesus, john. 18. 3●. we shall find that never any man had just occasion to attempt any thing against him. In very deed the priests told pilate, that they would never have brought him before his worship without he had been a malefactor. Mat. 11.5. john. 6.11. Now it is so far of that jesus Christ did any shrewd turns, if the matter be thoroughly examined, as that he did none other hurt, but make the blind to see, the lame to go, heal the sick and diseased, raise the dead, & fill the hungry & needy: to be short, all the riches, of the goodness, & mercy of God, that were to be seen, were powered out upon him. What was the reason then, that men thus persecuted him? surely it must needs be, that this proceeded from some other cause. Here therefore we see why the prophet bringeth us back to the remembrance of our sins & iniquities, whenas he speaketh of the pureness of our lord jesus Nether must we think that the prophet meant here, simply to justify the son of God. For this were a very bare kind of speech to say, lo I beseech you, he was guilty in nothing, but so behaved himself, as that all the world was to love & honour him. All this is true indeed, howbeit, this were over cold a kind of doctrine to be taught, that our lord jesus had need to be excused, & exempt, from all blame. And therefore the prophet had a farther consideration with him: & joineth these 2 points together which are here set down: to wit, the god had put his only son to all horrible rebuke & shame, & yet was innocent & guiltless. Now, if men should lift up themselves against him, & it not done by the providence & counsel of god, it might be said that they were furiously bend, & yet knew not any cause why: nevertheless, it is said that it was done by the hand of God. For, although the priests, and all the jews in general & the Soldiers, were stirred up by the Devil, to vomit out these blasphemies, which we read of in the Gospel, against our Lord jesus, yet, Isaiah saith, that they had never been able to have done it, with out the appointment of the Lord, and therefore we must not fix our eyes only upon men, to say, that this or that they have done: but it is as if God had set himself down in his judgement seat, to have fully determined to send his only son into the hands of such wicked and cruel tyrants, as that no shame and villainy that was possibly to be devised should not light upon him. And therefore, when it is not only said that men, but the God his father also spared him not: john. 3 16. who gave him to death for our redemption (whereof Saint john also speaketh, that God so loved the world, as that he would show it in the person of his Son, because he gave him over to so bitter a death for us) if we so lift up our eyes, as to acknowledge that nothing came unto the person of our Lord jesus Christ, but by the determination of God, we must conclude, that since jesus Christ was innocent (as indeed he was) that therein, manifestly appeared, our sins and iniquities, so that all the shames and reproaches which lighted upon him, should have been upon us. And therefore let us understand, that it is meet that all the Creatures in the world should arm themselves to cry for vengeance upon us: yea and although they have neither mouth nor tongue, yet might they be there so, to discover all our shames and vices, as that both heaven and earth might be ashamed of us. We see now what we are to consider of in this first place: For either God must at pleasure have thus afflicted his only son, or else have showed us what we deserved for the greevosnes of our sins: to wit, that we are blame worthy of all hands. In very deed we cannot a way with the least punishment that may be: and beside, we are so effeminate and impatient, as that if our credit be touched, we will eftsoons, wonderfully storm: and all this is because we know not what we are, neither judge we whether we be rightfully or wrongfully blamed. Wherefore, let us well consider, that although the rebuke and shame which we deserve, are abolished in the person of our Lord jesus Christ, yet is it meet that God should move and stir us to repentance: & although we would not by our wills enter into the trial and examination of our shame, yet raiseth he up men to awake us: and the more that we would go about to hide our faults by vain excuses, the more layeth he our shame open before us, to the end it might be known, Saint Paul amongst the fruits of repentance, setteth down this, 1. Cor. 14.25 2. Cor. 7.11. That when we think of our wicked life past, we should close our eyes, groan before the Lord God, and be ashamed of ourselves. But what is he that doth it so perfectly, as it ought to be done. Nay we rather seek after an hypocritical manner to forget our sins and iniquities: and GOD meaneth to remember us and to call us to an account, whenas he seeth us so slightly and cunningly hide them. But by the way, let us consider, that we may now present ourselves before God and his Angels, and be assured that our sins shall not be laid unto our charge, neither yet our uncleanness be discovered, and that because our Lord jesus hath borne such blame: neither was this by chance as we commonly say, neither yet did men falsely take this matter upon them against him, without the good will and pleasure of God: But because God had thus established the matter by his heavenly judgement. Now forsomuch as our Lord jesus was just and righteous, it was also very meet that he should bear our burden upon him, being in this sort afflicted. And therefore, let us in the first place understand, that we deserve to have all rebuke and shame to be laid upon us: and yet for all this, that we are pardoned of the same, because he hath discharged us thereof, and hath made satisfaction for it in his own person. Thus we see why, and to what purpose the innocency and purity of the Son of God is here spoken of. For it is not set down to the end to excuse him, but for this cause, that we might feel what we are, and whether we must needs be brought, except we were redeemed and bought from it. Moreover, the Prophet meaning to express such a full perfection as could not be amended, saith, That there was no deceit found in his mouth. Now Saint james saith, james. 3.2. That he must needs be a very perfect man, out of whose mouth escapeth not an ill word, because the tongue is the weakest thing that maybe. And although we be too too much inclined to all kind of wickedness, yet, that man that can refrain his hands and feet, and in such sort lead the whole course of this life, as that he is seen to live virtuously & in the fear of God, yet is he never able to refrain his tongue, but that there will appear some light, inconsiderate, lying or dissembling speech in him. To be short, it is said that there was no deceit to be found in our Lord jesus Christ, to show, that in all his words and deeds, he was a mirror of all holiness. Now, it is most certain that all the miseries which we feel are the very fruits of our sins. For, had we abode in the same purity wherein God set our father Adam, our punishments should cease and be abolished in the world. And therefore the fruit of our sins is the cause of our punishments. So then, we are to conclude, that forsomuch as there was not found the least blot that might be in our Lord jesus Christ, he therefore bear the punishment, which we were worthy of, and deserved. And mark beside, why the Prophet addeth, that God would make him subject to infirmities. This word Infirmity, hath a large scope in the Scriptures, for it importeth all the things which make men contemptible, as we see in many places thereof. For, poverty, sickness, grief of mind, or contemptibleness, and a man that hath no good grace either to speak or do well, neither yet good gesture or behaviour, nor habiltie of wit and discretion, are all called in the Scripture infirmities. To be short, this is to bring us back to the thing which the Prophet hath already touched: to wit, that our Lord jesus Christ was like a deformed Creature, and such a one as in whom was no show of reputation and credit amongst men. And yet not such a one neither, but that there appeared in him, sure and certain marks and tokens, that he was to be honoured as the only Son of God: john. 1.14. But it was in such sort darkened by his sufferings, and his infirmity such, as that there was no power or virtue seen in him, and it seemed that there was no grace nor favour in him why he should be esteemed and had in honour. We must also call to mind the thing that hath been before recited, to wit, that he was beaten and scourged by the hand of God, suffered the horrible anguishes of his judgement, & in his body bear the fearfullest torments that might be: and over and beside all this, he was so vilely thought of, as that he was not esteemed to be placed amongst the most wicked and slavish company. Thus we see how the Son of God was punished. Wherefore, since the case thus standeth, let us understand, that forsomuch as God spared not him, that we for our parts shall not be spared: and yet notwithstanding he hath given us occasion to humble ourselves, to the end we should not wax proud, and take in hand to justify ourselves, or else not cast our sins behind our backs, but daily think upon them and be ashamed, whenas we see how dear a recompense was made for them. For, is this such a trifling matter? If a miserable and wretched thief shall have committed many thefts and robberies, and after that his wicked deeds were known, the son of a King should be brought to be arraigned and condemned for the same, and so bear the punishment thereof, & the thief to be discharged and pardoned, should he rejoice and make a scoff at him, whenas he see the son of a King to be put to death, and suffer the punishment that he deserved? Even so at this present fareth it with us. For, behold how jesus Christ the only son of God is imprisoned, and we delivered, he condemned, and we pardoned: he put to all shame, and we received to honour, at last he descended into the bottomless pit of Hell, and the kingdom of heaven is set open for us to enter into. And therefore when we here all these things, is it for us to be drowsy headed & live securely, and to delight and flatter ourselves in our sins and iniquities? Wherefore, let us well consider of the meaning of the holy Ghost, and always weigh these words, That it was the will of God to have him thus afflicted: as if he should have said, Acts. 2.23. & 4.28. That it is not for us to think that our Lord jesus was forsaken, as that the wicked ones might torment him at their will and pleasure: For, as Saint Peter saith in the Acts of the Apostles, They could do nothing against him otherwise then had been determined before by the secret counsel of God. And therefore it is not for nought that the Prophet bringeth us always back to this, that we must lift our minds unto God, & acknowledge that he being judge of the world, would be satisfied for our sins & offences even in the person of our Lord jesus Christ his only son, to the end we might be discharged of them and that it was not without cause that jesus Christ was so rudely: handled, that we might look up the cherefullier: and that we might understand that God would not remember our faults, with made us to be as it were detestable in his sight. Wherefore, when we shall have known all this, we shall have greatly profited not only for a day, but also all the days of our life. For to say the truth, it is a doctrine wherewith we must so acquaint ourselves, as that although we think we know it well enough, yet that we must not cease more & more to conform ourselves thereto. And for that more lively expressing here of, see why the prophet goeth on further and saith, That he will make his soul an offering for sin: to wit, that jesus Christ will forget his own life for the redeeming of our lives, & the price of our sins and iniquities. Here the Prophet again setteth before us the willing obedience of the Son of God: For, as he hath said, that as it was the will of the father he should be afflicted, even so likewise he now saith, that the Son yielded himself willingly thereto, thrusting himself forward to become a Sacrifice without force or constraint. For, the common manner of offering up of Sacrifices unto the Lord God, was always done of a frank will and devotion. And therefore it must necessarily fall out that our Lord jesus Christ should yield and offer up himself to the death, which he suffered. For, without that, (as yesterday was declared) our rebellions had never been repaired before God: But when he offered up his soul, to wit, that he was priest and ready to suffer the condemnation that we deserved, in this we may see, that we have by his death full assurance of salvation. And this he himself saith in the Gospel after Saint john, No man, john. 16.18. saith he, shall take away my life, but I will freely offer it up myself. In deed, his life was taken from him when he was crucified, and we see also how ungently & furiously they dealt with him that crucified him. Howbeit they could never have done any thing against him, do the best they had could, without it had been so before ordained by the sacred decree & appointment of God the father, as hath been already alleged out of the Acts, Acts. 2. 23. & 4.28. where it is said. That they did nothing but that which the hand and counsel of God had ordained. But over and beside all this, our Lord jesus Christ was contented & well pleased with the sentence & judgement that was given upon him for our sakes. Now the prophet setteth it namely down that it was, for sin. For, all sacrifices were called sin offerings, because that he who had committed an offence, when he came to ask pardon, brought his sacrifice with him, & thereupon was discharged: as if he should have said, Alas my good God, behold I stand here before thee as a guilty & condemned person: and it is impossible for me to bear the punishment that I have deserved for it: but should rather be a burden utterly to cast me down into the pit of hell: Howbeit for remedy hereof, I crave pardon at thy majesties hand by mean of the sacrifice which here is offered up unto thee. Here we see why they were called sin offerings: to wit, because the curse which we deserved, & under the which we were altogether cast down, was as it were discharged, and laid upon a bullock or sheep, or upon some such like thing that was offered. Now, all this was done in the law under a figure. So then, our Lord jesus was called sin, because he bore our curse, that God his Father might bless us. Neither let us think that this is any whit derogatory from his Majesty, but that we ought rather so much the more to magnify him: For as S. Paul saith in his Epistle to the Corinth's, That he who knew not what sin meant, 2. Cor. 5.21. was made sin for us, that we might be the righteousness of God in him. There is no doubt but that Saint Paul meant to set forth unto us the fruit, and benefit of the death and passion of our Lord jesus Christ, even as the Prophet here setteth it down unto us. We see then that jesus Christ was innocent, without spot or wrinkle. And therefore since it is so, he was meetest to bear the charge of others. Now he in such sort bear it, as that he was made sin: to wit, he sustained our curse. And how so? Forsooth, to the end that we now might have righteousness to answer the Majesty of God. For the obedience of our Lord jesus Christ is as a cloak to cover all our iniquities: and beside, his blood is as a thing to cleanse us, when we are washed therein, and as Saint Peter saith, Bedeawed and begot therewith by his holy Spirit. Here than we see the meaning of this place, 1. Pet. 1.2. Mark also here again, that to the end we might detest and abhor both our sins & ourselves, we must consider of the wonderful sufferings of the son of God: because it is so strange a thing, as that it ought to put us in a marvelous admiration: that he who is the fountain of all righteousness, was made sin: that he who is blessed, & sanctifieth all things, yea even the very Angels of heaven, became accursed. Now, when we hear all these things spoken of, and see them to be very strange, yet have we not the wit and understanding, to apply them to our edifying. For since the Son of God was brought to this point, is it possible for us to find any remedy else where? No surely: for we may soon judge, that neither men, Angels, nor nothing else whatsoever, was able to do us any good, but that we must needs have our help at the hands of the son of God. And therefore this Devil servetus (which was here executed) is so much the more accursed and damnable: because he hath falsified & stained the holy Bible, in saying that all this was prophesied of Cyrus an Heathen Idolater: and rob our Lord jesus Christ of the thing which so properly belonged unto him, as that when Isaiah had fastened this as it were unto a lively Table, that even then jesus Christ was crucified, the things could not be made more manifest and plain. And yet this Devil brought with him such an horrible wickedness, as that he hath spoiled our Lord jesus Christ both of his dignity and office, and saith, That it was an Heathen man that suffered for the people, whenas in deed what by reason of his ambition and covetousness he would needs shed the blood of a man, and therefore received his just reward for the same. Howbeit this is a fearful falsifying of this godly prophesy, and to say truly, never man alive ever once thought of any such meaning, as this cursed fellow hath devised. For, although a great number of shameless Heretics have perverted the doctrine of the holy Scripture, yet never did any of them come thus far. And therefore, it cannot be chosen but that all the signs and tokens of a reprobate appeared in this cursed man. Wherefore, we are here so much the rather to note, that when the Prophet bringeth us back to the consideration of our Lord jesus Christ, that (in the first place) it is to this end that we might be ashamed of ourselves: and beside, that we might magnify the inestimable goodness of our God, because he would have his only Son to become sin for us: and that our Lord jesus Christ himself refused it not, but as one forgetting himself had such care of our salvation, as that he descended into the bottomless depths of horror, to the end he would bear our curse. And therefore we are here also to consider of this point, that there is none other mean for us to be discharged before God, but to set before us the satisfaction of the Sacrifice which was offered up for us once for all. Indeed this is very true, that the world always hath a meaning to devise some one thing or an other, I know not what, wherewith to pay God (as hath heretofore been said) and for example, we see what store of pretty fond trifling babbles many Papists use wherewith to appease the wrath of god For in deed, they tell us that it is impossible for us to be forgiven, without we make satisfaction: for, say they, although God of his free mercy & goodness forgiveth us the fault, yet he reserveth always the punishment, until such time as every of us hath discharged himself before him. And hereupon we see from whence cometh the foundation of Purgatory: For, because we cannot whiles we live here make satisfaction, but that there must remain always some remnant and arrearages, we must therefore, say they, bear the punishment out of this world, & that is it that must pay god. Lo here how the miserable world hath been deceived and blinly lead with the leasings and doting dreams of Satan. And therefore we are so much the rather to make an observation of this doctrine: That as God hath not set down in the Law, and said, You shall not serve me this way, and that, as pleaseth you: But placed and ordained the sacrifices, & Ceremonies contained in the Law, & thereon stay themselves without devising any new and strange kind of Service & mean to obtain favour & grace: Even so likewise must we at this day be contented with the death and passion of our Lord jesus Christ, because we know that that is the only mean by which God will be merciful & favourable unto us, & by which also he will receive & adopt us unto himself. Thus we namely see what it is that the Prophet meaneth to offer here unto us. Now, it is moreover said, That he will prolong his days, & that he shall see his seed to be permanent, & that the will (or pleasure) of the Lord shall prosper in his hands. Here, he bringeth us yet once again back unto the consideration of the glory & excellency of our Lord jesus Christ, to the end we might be so much the more assured that we may come unto him: for if he had removed in death as a vanquished person, it had been impossible for us to have been ever justified & quickened by his grace. For how could death alone have brought righteousness & life with it, as of itself: but because of the sacrifice of his death he rose again, therein resteth our full & whole confidence. Thus we see that we have obtained victory over sin, to the end we might be taken to be righteous: & death is abolished in us, that we might have life: In deed, this in the first place, hath relation unto the person of the Son of God, For, as we have already said he died according to the infirmity of his flesh, 2. Cor. 13. 4. howbeit, the heavenly power of his holy Spirit was showed in his resurrection: and hereof he gave this testimony, for these were his words, destroy ye this Temple, and within three days I will raise it up again. john. 2.19. Lo here how the Son of God, as touching his person did see a great age: For he rose not again to show himself unto the world for a while, and then die again: But after he had showed himself unto his Disciples, and made them witnesses of his resurrection, he ascended into heaven, and so exempted himself from all human frailty. This than it is whereon we must build our faith in him, when as we see him to have in such sort overcome death, and the Devil, and triumphed over him, as that after that he was offered up for a Sacrifice, he was received and exalted unto this power and dignity, whereof mention hath already been made. But we must also note by the way, that all this belongeth to the whole body of the Church: for it is not the purpose of jesus Christ to separate himself from it. Heb. 2.11. And in deed it is further said, that he shall see his seed. True it is we are called the brethren of jesus Christ: For we could not be called the children of god but by the same name. And therefore, he who is the only beloved must receive and join us so unto himself, as that we might have that by adoption, which is only his by nature howbeit, this is no let unto us from being as children engendered of his seed. For, what is the true seed of the Church? Verily even the word of the Gospel as Saint Peter telleth us. 1. Pet. 1. 23. & 25. And in deed it is the very self & same which we have already seen verified unto us out of the Prophet Isaiah, That the word of the Lord endureth for ever, because by it we are made incorruptible, Isaiah. 40.8. whenas we receive profit thereby, according to that measure that it is given unto us by the holy ghost, this then is the seed by which we are regenerate into everlasting life. Howbeit we must first come unto our Lord jesus Christ. And how cometh it to pass that the Gospel hath this office and Property to beget us to be the children of GOD, Forsooth the reason is this, because the blood of our Lord jesus Christ was a true seed to quicken us. And therefore it is not for nought said here. That he shall see a seed of long continuance, or an everlasting seed. So then, we are again to conclude, that the benefit which our Lord obtained by his resurrection, was not particular for himself alone: But that we might have part thereof, and be called unto his company, because we are members of his body. Now, we are here, by the way admonished, not to seek for one drop of life in ourselves, but to take it wholly from our lord jesus Christ. Why? how will God then acknowledge us to be his children? How shall we have any place in his Church? How shall we be taken to be of his flock? Forsooth we must come to this point, Because we are partakers with our lord jesus Christ: Thus we see how God accepteth of us, this is our begetting, and first birth. And now let our free-will men go and brag of their free will, by which they suppose themselves to be ready to receive the grace of God. For what ability is he able to have to do, either good or ill, that is not yet begotten in the womb of his mother. Wherefore, let us understand thus much, that since our chief and first creation is this, that we are begotten in jesus Christ, that we are able to do nothing, neither yet that any thing proceedeth from our power and strength, but that all whatsoever we have, cometh from that free goodness of his, whereof we are made partakers. And this is the sum and effect of all that which we have to consider of. But by the way, to the end we might also have a great deal the better taste of his death & passion, it is said, Because he gave his soul an offering for sin (to wit, for satisfaction▪ or for sacrifice) that he should see his seed. For, we right well show, that we would blot out all hope of salvation, if we glorified not the goodness of God, in the death and passion of our Lord jesus Christ. And to say truly, they that proudly disdain to cleave unto our Lord jesus Christ, because he was crucified, rightly declare that they have not known the end thereof: For without it, what should become of us? Surely, we should have no Church in the world, there should be no salvation, and to be short, there should be no hope of any goodness: For without doubt we should be all remediless confounded, lost, and condemned, without jesus Christ had offered up his soul, & bought us again by that only mean. 1. Cor. 6. 30. And for this cause the Scripture also oftentimes showeth us, that we were redeemed with no small price. And thus much we have to consider of for this point. Now, it is said, for a final conclusion, That the will of God shall prosper in his hands. The words which the Prophet here useth, signifieth a worldly will, and free favour: For, it were not enough that our Lord jesus Christ should execute the will of God: But that it should be a will proceeding of love, as a testimony of his fatherly affection. For, Moses executed the will of God when he published the law: and yet notwithstanding every man was afeard at the thunders & lightnings: for there was nothing else but threatenings of death. And why so? Forsooth, because the law brought nothing else with it but wrath and vengeance. For, it was meet that the world should feel in it an horrible condemnation, Hebr. 12.18. & be wonderfully afeard. Howbeit, there appeared an other manner of will of God, in jesus Christ: & that is this, his meaning was to receive us unto himself, & to have mercy upon us, to abolish our sins, & to discharge us of the condemnation wherein we were. Thus we see the property of the speech which the Prophet here useth, when he saith, That the will of God should prosper. Now it is by & by after said, in his hands, which signifieth, that jesus Christ should be a distributer and bestower of the grace of God for our salvation. True it is, that God might by some other death have delivered us from death, howbeit it was not his meaning, neither yet was it so good. And therefore he appointed our Lord jesus Christ, to the end we might by him, be redeemed and reconciled: and to be short, that by him we might obtain whatsoever was requisite for our salvation. Let us now make a collection of the sum and effect of this saying, It is said, That the good will and free favour of GOD should prosper in the hands of jesus Christ. Wherefore speaketh the Prophet after this manner? Forsooth, because, we are inclined unto mistrust, and have a number of lets to make us faint, the holy Ghost, preventeth the matter, and declareth unto us, that howsoever the world goeth, the grace of God shall work it effect, and be accomplished, And therefore, although the Devil craftily goeth about to devise to make the death and passion of our Lord jesus Christ to be of no force and effect unto us, and bring forth no fruit in us: and although we for our parts are so wicked and perverse, as that we will so fall from it, as that we will make it altogether unprofitable unto us: yet will God by his infinite goodness overcome it all. To be short, the Prophet his meaning here in this place is, that the death and passion of our Lord jesus Christ, hath not been only sufficient for the salvation of the world, but also that God will make it so forcible, as that we shall see the fruit thereof, and feel and prove it by experience. And hereupon we are to gather, that God will always have a Church in the world, and that the Devil may very well devise all the mischief he can possible, and bend all his force to overthrow the house of God, and yet, be as be may, Christ jesus shall have the victory, and the grace, whereof he is a distributer and bestower, shall be beneficial, and performed amongst men. And for this cause it is said by the Psalmist, Psal. 2.1. Why have the Kings and Rulers of the earth lifted up themselves? and made covenants with the people? Yet must God in the end, execute his Counsel and judgement. In very deed, they will go about to imagine much, but yet he which dwelleth above in the heavens will mock them all to scorn in his wrath. Let us therefore well consider, that the meaning of the holy Ghost is to declare, that the death and passion of our Lord jesus Christ will always work his effect, to the end the Church of God might stand firm and sure, so that it shall never be overthrown, by all the assaults, tempests and whirlewyndes, whatsoever that the enemies with Satan their head, can any way possible raise up against it. And this saying, to prosper, is set down, to show, that God will make the death and passion of our Lord jesus Christ flourish, to the end it might more and more fructify: and when it shall seem, that it should be utterly defaced; that God will uphold it, and overcome whatsoever may be any let for the bringing of it to a perfect end. Moreover, every of us ought to apply this unto himself, and not doubt, that although our wings flag▪ and we the bondslaves of sin, yet that God will deliver us from out of that slavery wherein we are, make perfect that which he hath begun in us, and amend also whatsoever is wanting in us. And how? Forsooth, we must first come unto our Lord jesus Christ: because it is he which putteth to his hand, and to him the charge thereof is committed, and this office he received from God his Father. And therefore let us be contented, that since he is appointed to be the Minister of our salvation, there shall be no defect or want which he will not accomplish by his mean, and that because he hath so determined it. 2. Cor. 5.19. Now, let us by the way, apply to this which is here set down, the place of Saint Paul before by us alleged, to the end we might be partakers of the fruit of the death and passion of our Lord jesus Christ: that is, let us give ear unto the message that is daily brought us. For it were not enough that jesus Christ had suffered in his own person, and appointed to be a sacrifice for us: but we must also be certified thereof by the Gospel: that we have this testimony by it, and not doubt but that we are justified by him, because we know that he hath made satisfaction for our offences. And thereupon let us look that God will in such sort continue his work in this Redeemer, as that he will make it increase more and more, until he hath brought it to a full end and perfection. Let us now fall down before the Majesty of our good God, and acknowledge our offences, beseeching him so to make us feel them, as that we may be more & more displeased with them, & also learn us so to look into the death and passion of our Lord jesus Christ, as that it may be a good instruction for us to be grieved and groan for our sins & not doubt, since that our Lord jesus Christ hath discharged us of that whereof we were guilty, but that we might now come before the Majesty of God his Father, and be received as his children, although in deed we are unworthy to be reckoned amongst the number of his creatures. And that we may in this strength fight against all our vices and wicked lusts, and so be made partakers of the forgiveness of our sins, as also we might be strengthened, to make all our whole life agreeable unto God: and as he hath showed himself favourable unto us, we might also labour most obediently to please him. That it would please him not to show this favour unto us only, but also unto all people and nations on the earth, etc. The sixth Sermon of the prophesy of our Lord jesus Christ. Isaiah. Liii. 11 HE shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many: for he shall bear their iniquities. ALthough the Prophet, for a confirmation of that which he hath already said, bringeth in this sentence: to wit, that the death of the Son of God should not be unprofitable, but should yield a most excellent fruit for the salvation of the world: yet doth he more lively set it forth then heretofore he hath done: For, in the first place, he showeth unto us the love which jesus Christ bear us, saying, That he shall be satisfied, by reason he had purchased for us, by his death, everlasting life: and beside, he showeth in the second place, that he shall not suffer only in his body, but in his soul also. Now, we know that this saying, to be Satisfied, or to be Contented, importeth or carrieth with it, a great desire. For, many things shall come to pass, which shall touch us no whit, and we overslip them: yea, and although they be for our commodity, yet is not for us to say, that we altogether rest in them. And a man may have a great number of things, and yet not be contented: For it is possible that he hath not the principal, or else that he hath not the whole: But the Prophet showeth that the Son of God shall be thoroughly satisfied, never respecting himself, when as he shall see that he hath gotten unto him his Church, and that poor sinners shall be delivered from the curse wherein they were, and so be reconciled unto God, for the obtaining of the heavenly inheritance. To be short, we see here that our Lord jesus never respected his own person, but was ravished with the love of us, wherein he sought his whole contentment and felicity, as if that had been his only desire, love, and care. Now, we have again here to note, that if so be we look for the benefit which our Lord jesus Christ purchased for us, by Faith, which is daily offered unto us by the Gospel, we shall never be void of our hope. For the Prophet sayeth, That he shall see, by which he expresseth, that God doth not only mean to show his mercy unto us in the person of his Son, when as he delivered him to death: But will bring it also to pass by his holy spirit, that this his death shall not be fruitless, and that many shall see, & find by experience, that it was not in vain, nor for nought, that he suffered so great torments. And therefore let us embrace our Lord jesus Christ, to the end we drawing near unto him by faith, might be made partakers of the fruit of his death & passion: and let us be assured, that whensoever we shall at any time estrange our hearts from him, that God will not add this benefit with the rest, that as his will was that his Son should be our Redeemer, even so also should we truly enjoy the benefit which he hath brought us, and understand that it was not in vain that he suffered such cruel torments for us. And this is the thing which we are to consider of out of this place. As for the second point which is propounded, it is here showed that jesus Christ should not only be beaten, scourged, and afflicted by the hand of God his father, that he might bear the chastisement which we were worthy of, but that his soul also should be grieved and vexed. It is not here said, that he shall see the fruit of his stripes, affliction, and death, as the Prophet had before said: But also the fruit of the travail and grief of his soul. For the words which he useth, importeth as much. And therefore he meant to express that jesus Christ was not only crucified, after he had abode the grievous torments in his body, but that he should go a great deal farther: to wit, that he should be heavy and sorry for us, and suffer the sorrows of death, and be even subject thereto for our justification. And to say truly, to what purpose had it been, if our Lord jesus Christ had but openly suffered, & in the sight of the world? For if he had suffered but in body, he should then have been a Redeemer of bodies only. But because the principal matter why we should believe in him, is, that we might feel and be fully persuaded, that death shall be no more deadly unto us, and that we are freed from the curse of God, it was meet that our Lord jesus should feel these points in himself: & so coming before God, might be as a wretched malefactor before his judge. For, we know that the sin of man brought not with it a temporal death only, but also a feeling of the enmity of God, and of his horrible judgement against us. And what is that? Forsooth, the most insupportable and terrible thing that possibly may be. And therefore it was meet that our Lord jesus should be driven thereto, for our deliverance: and this is it which the Prophet at this present declareth unto us. And here we see a great deal the better, how God hath loved us, and what the infinite Treasures of his grace and goodness are, which he hath powered out upon us. Moreover, we may also very well understand, what care and zeal our Lord jesus Christ had over our salvation, when as he forced not to make his own body answer the satisfaction of our sins, but also to bring himself into such an horrible fear, as one that should feel the judgement of God, who laid hold on him, as upon him who had deserved the curse which God had pronounced from his own mouth: to wit, that it was the very thing to swallow us up into hell, and a gulf utterly to destroy us. And therefore it was meet that jesus Christ should feel all this. Now, to say the truth, when we see that he had thereby sweat water and blood, Luk. 22.3. and that the Angels came down to comfort him: this could not choose but be an wonderful extreme sorrow and grief: seeing the like example had never been seen all the world over. Thus we see the meaning of these words, Of the travail, or grief of the soul of our Lord jesus Christ. Now, it is true (as Saint Peter sayeth) that the sorrows of hell could not hold him under: howbeit it was meet he should strive with them: Act. 2.24. and in the end he had the victory over them, but it was not without great and painful fight. Moreover, we are presently to gather out of this place, that although we must die, we must not therefore say that the death and passion of Christ was not effectual, nor yet profited us so much as was expedient: because, the death whereunto we are now subject, is but a warning unto us of the curse of God. For, if we were clearly exempt from death, we should then never know the grace which was purchased for us by our Lord jesus Christ. And we also know what need we have to be humbled, and that God maketh us always to feel his wrath: For although we were altogether exempt thereof, yet ought we to think still of it, to the end we might groan by reason of our sins, and therefore magnify his mercy so much the more. Wherefore, the death to speak properly, which all men now die as it were, is not deadly, to those which have faith in jesus Christ, because they pass out of this life, to live unto God. And therefore when we die, we are to comfort ourselves and rejoice, because we know that God will be merciful unto us, and convert the evil into good, & make death (which before brought with it a mortal wound) to serve for a plaster. And how is that? Forsooth, because we shall understand that God will not become a severe judge unto us, & pour out his vengeance upon us, when as we bring jesus Christ with us, to show that he hath made satisfaction for us. And therefore death hath not taken such fearful hold on us, as to confound us, and bring us to despair: joh. 6.39. & 10.28. But do come, freely to put ourselves into the hands of God. For, as it said that jesus Christ commended his soul unto God his Father, Let us understand, that it was to make him Gardaine of our souls, and therefore may we commend them most assuredly into his hands: because he hath said, that whatsoever is given to him to keep, shall never perish. Thus than we see to what end this anguish of our Lord jesus Christ serveth: and that over and beside he abode death, and the rest of the torments, yet had he also this terror of the feeling of God to be his judge, as if he should have suffered the pains of hell. Now, it is so far off that this is any whit derogatory from his Majesty, as that it is to make us a great deal the better understand, how greatly he esteemed of our salvation, and how dear and precious we and our souls were unto him. And therefore, although he was made of no reputation (as before hath been seen) and had neither form nor fashion, why men should be desirous of him, yet was this his light estimation of him to exalt him so much the more. And in deed, although God showed his highness and infinite Majesty in the creation of the world, yet have we a far more large cause to glorify God in the death and passion of our Lord jesus Christ, because jesus Christ abased and humbled himself for us and for our salvation: and although he was not rob of his divine Majesty, yet lay it hid for a time, and was never perceived by any man. And this is in sum, that which the Prophet here handleth, as concerning the pain and grief of our Lord jesus. Now, we see herein that he forgot himself as it were, and never cared for himself, and the reason is, because he was altogether given to save us: And so answered for us both in body and soul, and was our only pledge. And in this we see, that the very curs who would at this day abolish this doctrine, have neither faith nor religion in them, but bark at it like Mastiffs, they know not why nor wherefore. And although our Popish hypocrites who understand this but by halves, are yet notwithstanding, howsoever the world goeth, driven to confess, that jesus Christ felt most terrible pangs. In deed they were never able fully to define of all that was in it: But yet, how ever it cometh to pass, they jumble partly at it. Notwithstanding, there are here a company of villains, more Monkish than they which live in their Cells, & in those stews out of which they come, who have brought their stench & infection into the Church of God. And therefore this is most certain, that these Dogs which at this day carry the name of Ministers, and do also occupy that place, and yet make a swines sty of the Church of God, being like Dogs without all religion, and go about nothing else but to deface and put out of men's minds all the grace of God, and whatsoever else our Lord jesus Christ hath done for us. Now, when we see that Satan hath thus pushed them forward, as to become like shameless whores, we ought so much the rather to consider of this Article of our faith: which is, That jesus Christ was not only condemned of pilate, being an earthly judge, to the end we might be pardoned before God his Father: and not only crucified, that we might be delivered from the curse: that he did not only suffer death, that we might be freed from it, But also that we at this day might have peace of conscience, and be glad in that we feel the fatherly love of our God, and so may be bold to call upon him with open mouth, being assured that he will receive us, & that we shall be acceptable unto him. And it was meet that jesus Christ should be plunged in these horrors which he felt, it was also meet that he who was the immaculate Lamb of God, should be made like unto a wretched malefactor, and that he who was the mirror & pattern of all holiness & perfection, should answer for us, and become our Borrow even to that very pinch, as if he should have been condemned unto the bottomless pit of hell. Moreover, he vanquished & overcame all these sorrows (as we have before said) but yet he wrestled stoutly against them first. Thus we see what the meaning of Isaiah is, when he saith, that jesus Christ must see travels & griefs in his soul: howbeit we see that he was notwithstanding well contented and fully satisfied therewith, always provided that we might be redeemed by that mean. And therefore we may at this day be so much the more bold, knowing that if we have a true obedience of faith, whereby to receive the inestimable benefit which our Lord jesus Christ hath obtained for us, we may feel that he suffered not all these torments for us, in vain. Wherefore, our unthankfulness shall be so much the more inexcusable, when as we come not unto him with such an earnest zeal, to enjoy this inestimable benefit whereinto he is entered, and whereof he hath in our behalf, taken possession, having told us that he hath reconciled us unto God his Father, who is ready to receive us as his children. Thus we see in sum, what we have to consider of in this place. Now, the Prophet goeth on farther, and saith, That by his knowledge, my righteous servant shall justify many. As for this word, Servant, we have before seen, that it is no whit derogatory from the majesty of our Lord jesus Christ: For, although he was Lord over all Creatures, yet obtained he a new government in the person of a Mediator, and in our nature, according to that saying of Saint Paul to the Philippians, and as we have also seen partly heretofore: Phil. 2.9. for it was his meaning to become a servant, and to humble himself under that state and condition. And therefore it was not in vain, that he was called the servant of God. Now, this aught to be no strange thing unto us: But this should be much more strange unto us, that jesus Christ being the very Son of God, john. 17.9. and coequal with God his Father in glory, should become a servant to men (as it is said in the Gospel after Saint john) and so abase himself under this condition, Mat. 20.28 as that he would serve us: and yet notwithstanding it was so in deed. Mark also why he said, I was conversant amongst you as a servant, and not as a Master. Now, since it is so, that jesus Christ became so humble, as to make himself the servant of men, it is not for nought then that he is here called the servant of God. And to say the truth, he could not otherwise have redeemed us. I speak now in respect that God his Father had so decreed it, as we have already heretofore said. For, I know that God could, if it had pleased him have saved us without any mean, But we are always to presuppose that it was jesus Christ which must purchase life for us. And therefore, for the bringing of this matter to pass, it was eftsoons meet that he should become a servant: because he could not otherwise have yielded his obedience unto God his Father: and without this obedience, it was impossible for him to have repaired our transgressions and iniquities. Thus than we see why he was called a righteous servant. To be short, the Prophet doth us to wit, that because we were, and yet are, rebels to God, until such time as he hath reform us by his holy spirit: and again, although after he hath given us the touch of a good mind, yet are we unprofitable servants, and trip and stumble every hand while: and beside, when we shall think that the service which we do him, should be well accepted of him, yet may it be very well amended, yea & worthy to be rejected: and therefore for the blotting out of our offences, it was meet that the service and obedience of our Lord jesus Christ should please God: and that it should also carry with it a right and full satisfaction. This then is the sum and effect of his meaning. And hereupon we are to gather, that jesus Christ did not only justify us in that he was God, but through the power of his obedience, in that he took upon him our nature, and therein would accomplish and fulfil the law, which was impossible for us to do, because it was such a burden as would have pressed us all down, and have broken our necks. Forsomuch then as our Lord jesus Christ forsook himself for our salvation, and became obedient unto God his Father, we see in what sort he hath justified us. Now, he speaketh also namely of his knowledge, meaning thereby to express, that it was not enough that our Lord jesus Christ performed in his own person, all whatsoever that was necessary for our salvation, but that we also should take fast hold thereof by faith. And therefore knowledge is very requisite. For how many incredulous or unbelieving persons do we see perish, unto whom the death and passion of our Lord jesus Christ, serveth to none other purpose, save only for their greater condemnation, because they tread his most holy and precious blood under their feet, and utterly refuse his grace which he offereth unto them. john. 3.14. Numb. 21.9 And so, although our Lord jesus Christ be like unto the Serpent which was set up in the wilderness, for the healing of all diseases, yet can we for our parts receive no profit by him, except we know him. For, as it was meet also that the brazen Serpent should be looked on in the wilderness, and without which looking on, the biting or stinging of the Serpents was always deadly: Even so at this day, is the Gospel unto us as a scaffold whereon to set up our Lord jesus Christ: or else like a Banner to represent him unto our eyes, 3. Cor. 4.1. that we might see him a great way of. To be short, The preaching of the Gospel (as Saint Paul sayeth) is not dark: For we may in it behold the grace of God, appearing in our Lord jesus Christ, or else the Devil hath blindfolded our eyes. But how ever it is, we are thoroughly to consider of that which is here spoken, that jesus Christ justifieth not but by his knowledge. In deed it is most true, that the very substance of our salvation must come from thence: For, when it is said, that we are justified by Faith, this is not to exclude jesus Christ, neither yet the mercies of God, but rather to lead us and bring us unto them. But to the end we might the easilier come to the understanding hereof, we are to consider in the first place, that we are not righteous of ourselves, since we must borrow it of some other: For if we were able so to rule and order our life, that it might be all in all answerable unto the law, and will of God, then in deed we deserved that he should accept us. And why so? Forsooth, because he is to allow of the good, since he is the fountain thereof: for else, he should deny himself. And therefore if we could frame our lives to agree with the law of God, and be so perfect as he requireth, we should then without doubt, be justified by our works, and jesus Christ (as Saint Paul saith) should profit us nothing. 5.4. But contrariwise, when we are driven to borrow our righteousness of our Lord jesus Christ, and seek it at his hands: that is as much to say, that we are as bare of it, as we say, as my nail. Wherefore let us thus conclude, that the whole world is condemned of sin, and God showeth us that we are all accursed, when as it is said, that we must come unto our Lord jesus Christ. And thus much for this point. Now, to say the truth, the ancient Philosophers spoke thus much of virtue: and this hath been always a common opinion, that God will accept of us for our good life and conversation: But what are we the better for all this? For there was nothing but hypocrisy in the best livers, and in such as was thought could in no wise be touched: and as for the rest, they were altogether given to wickedness: But to speak of those who were thought of all others to be the most able and renowned people, were notwithstanding infected with very grievous sins. And therefore let men presume as much as they lust, and think how they will to live virtuously, yet when they have done all they can, and set down many laws and rules for their government, they shall never be able to be justified before God by that mean. And why so? Forsooth, because sin hath taken such deep root in us, as that it cannot be pulled out of us by man's help. To be short, we shall never be justified by going to School with men, although they teach never so much what virtue is. And that which is more, Behold, God publisheth the law wherein is true and perfect righteousness: for mark what Moses sayeth, Behold, sayeth he, I pronounce at this day both good and evil: I show unto thee the way both of life and death. But by the way, can we be justified by it? Can it so order us, as that God will take our life to be good and holy? 2. Cor. 3.7. Rom. 4.15. No surely, it is all clean contrary: For the law engendereth death, redoubleth our condemnation, and kindleth the wrath of God against us. Thus we see what titles the holy Scripture giveth unto it. And therefore since the law of itself cannot justify us, how then is it possible for men by their doctrine, statutes, and ordinances, make us to be truly righteous. Now, if it be asked how and wherefore the law is not able to justify: the reason is already set down. It is true in deed that God declareth unto us in his law, how we ought and may attain unto life, if so be we were such as that there were no let in us. Wherefore, although the law of God speaketh unto us, yet it reformeth not our hearts. For, when God telleth us and sayeth, Behold, what it is that I require at your hands: But & if in the mean while all our desires, affections & thoughts be altogether against that which he commandeth, we are not only condemned, But the law also, as I have already said, maketh us so much the more guilty before the Majesty of God. For before the law was given, we sinned through ignorance: but now, we so wittingly and willingly stand against him, as that it seemeth we would even despite him. For we know that the servant which knoweth his masters will, and doth it not, shall be beaten with many stripes. Thus we see why it ●e said, that the law engendereth nothing else but wrath: to wit, that when we have been instructed in it, it kindleth God his wrath so much the more against us: and bringeth with it death, but how? Because forsooth we see in it, that we are condemned and utterly cast away. What? is it so that it announceth not life? no: and yet by the way, we cannot attain thereto. And therefore we must be justified after an other manner, which is, by the Gospel. For, God saith not unto us in the Gospel, Behold, ye shall do this or that: But he saith, Believe that my only Son is your Redeemer: embra●e his death and passion as a remedy for all your diseases: wash yourselves in his blood, and he shall purge you, and ye shall be made clean therewith: stay yourselves upon the sacrifice which he hath offered up unto me, and then see in what sort you shall be justified. Wherefore forsomuch as the Gospel bringeth us back unto our Lord jesus Christ, and commandeth us to seek for all our righteousness in him, because he hath made full satisfaction for us through the free mercy of God, see how we shall be justified by his knowledge. Rom. 10. And this is it which Saint Paul handleth in his Epistle to the Romans, For there he maketh a comparison between the righteousness of the law, and the righteousness of Faith. For, he saith, that there is this righteousness in the law, when as it sayeth, Whosoever shall do all these things, shall live by them. For, this is most true, that if we be able to fulfil all the commandments of God, so that our life be in such sort ruled as that it is without spot or wrinkle, God hath promised to receive us as righteous, that we shall be very sure of our reward, and not miss of it. Mark then the certainty that is in the law: but tell me who it is that doth all that the law commandeth? Surely we go altogether backward, and a man would thinks (as I have beforesaid) that we would go about even to set ourselves against God Thus we see that the gate of the righteousness of the law is quite shut up against us, and that there remaineth nothing else for us, but the very curse of God. But in the Gospel, it is said, behold, the word is in thine heart, and in thy mouth. But how? forsooth, after thi● sort▪ S. Paul speaketh of it, and saith, Rom. 10. ●. That if we will have the word in our hearts and mouths, we must come unto jesus Christ: because it is he which writeth and imprinteth the doctrine of salvation by his holy spirit: with which doctrine we have had our ears beaten unprofitably and in vain. And therefore since our Lord jesus Christ putteth his word in our hearts, let ●● beseech him to grant us this grace as that we may have a pure and free affection, to the end we might seek in him whatsoever is wanting in us. Thus we see how we shall be justified by his knowledge: for it is out of all doubt that we are no way able to bring any satisfaction of our own with us which may please God, and to make this account, as to say, we have deserved, O Lord, that thou shouldest receive us: but we should rather say, we confess, O Lord, that we are miserable sinners, bound over so thy judgement, and it is impossible for us to make satisfaction thereto, so that we must needs acknowledge that there is no sufficiency in any but in jesus Christ alone to make satisfaction for the same. Wherefore we should most humbly confess this: & say that we are forlorn & damned creatures until such time as our Lord jesus reacheth out his hand to p●● us out of the pit of hell Now here we confessed all this to be so: And beside, we know that our Lord jesus also supplieth all our wants. For, if we ●ée foul and filthy, his blood washeth us, wherewith we 〈◊〉 ●●eane. If we be fallen in debt, not only unto GOD ●ut also unto Satan, as too our enemy, Ephe. 5.1. the payment was made ● the death and passion of the Son of GOD▪ And if we be defiled, and not to be abidden, the Sacrifice which our Lord jesus Christ offered is such a sweet smelling savour as that all our wickedness is defaced. Thus than we see how we are justified by the knowledge of our Lord jesus Christ. And according to this doctrine, we see in the first place, that we must not seek far for our righteousness, because we shall find it in the person of our Lord jesus Christ, in that he is clothed with our nature, & is become our brother: & this is a matter of great importance: for if we should be justified by the divine essence or nature of our lord jesus Christ, we must needs be far of from his righteousness, and we were never able to come near it. But when we are told that the righteousness which he bestoweth on us, was fulfilled in his human nature: mark then how much more familiarly we may come unto him. Consider also why Satan would so fain confounded this doctrine, and there are likewise some fantastical spirits, which fond dream that our Lord jesus Christ, as he is God, justifieth the faithful. But we must (as I have already said) seek for our righteousness very far of, & that were enough to make us fainthearted, & to make us also vanish away before we came at him. But contrariwise, as he is a mortal man, he calleth us unto himself, and made himself a Mediator, because we might seek for our righteousness therein. And this is a point worthy the observation: & beside, let us always come unto this knowledge. And because the faithless shut the gate upon themselves, and so spoil themselves of the benefit which they should receive by our Lord jesus Christ, let us therefore be diligent to receive the testimony which is given unto us by the Gospel. We bring you (saith S Paul) the Ambassade in the name of our Lord jesus Christ, beseeching you to reconcile yourselves unto God. S. Paul setteth down a double reconciliation, 2. Cor. 5.10. the one is, the sacrifice which our Lord jesus Christ made for us in his own person, the other is that which we daily obtain through faith, when as GOD telleth us, that although we have moved him to anger, yet is he continually ready to forget our faults, and tread them under his feet, so that we make account of the benefit which he offereth us. And therefore, let us learn too esteem of the Gospel a great deal more than heretofore we have done: and understand, that it is to this end too make us Partakers of the death and passion of our Lord jesus Christ. For we are engraffed into his body, & made his members, and all whatsoever is his, is also ours, and that through the aptness of the Gospel: and for this cause it is, that Saint Paul saith, Rom. 1.16. that the Gospel is the power of God unto salvation, to all that believe: showing hereby, that if we refuse to be saved by the Gospel, it is as much as if we rejected the salvation which God would obtain for us in the person of his Son, and whereunto he daily bideth and exhorteth us. And this is the sum and effect of that which we have here to observe. And therefore, we ought so much the more make estimation of the Gospel, whenas we see that it was in popery so darkened, yea and in such sort, altogether defaced, as that the poor souls were utterly famished. For, although it was somewhat slightly preached, yet left they always the poor people doubtful, and superstitious, without having any assueraunce of the mercy of God. Yea, and the Papists say, that we must not presume to assure ourselves of the love of God, but only live upon conjectures and guesses. Howbeit this is to make the fruit of the death and passion of our Lord jesus Christ of none effect. And therefore let us learn so to benefit ourselves by the Gospel, as that we may be certified that God loveth us, and taketh us for his own dear children. Wherefore, let us (as I have already said) so much the more praise and magnify this grace, whenas we see the greatest part of the world to be so far from it. Now, it remaineth that the Prophet addeth and saith, that he laid down his soul for many. Whereby he signifieth, that we are not justified by a certain vain imaginative faith, in only believing that there is a God, and by a confused knowledge and general conceit to understand, that jesus Christ hath suffered death and passion: but because we are made partakers, by faith, of the sacrifice that was offered for us, to the end God might be favourable unto us, and not impute our sins and iniquities any more unto us. Surely, the Papists are so blockish and brutish, as that when they would show that we are not justified by Faith only, they reason after this manner, we are (say they) justified by the mercy of God: and therefore not by faith only: Moreover they say, we are justified by the death and passion of our Lord jesus Christ: and therefore no more, by faith only: it is much like as if a man would say, we are made warm by heat, and therefore not by the Sun: we are lightened by the light, and therefore not by the Sun. Now, let us here note, that when we speak of faith, it is to this end to bring us back to the Gospel: for (as I have already said) here are two kinds of righteousness. For we are said to be justified by the law, whenas we have fulfilled all whatsoever God hath commanded us therein. Now, it is impossible to come to the perfection thereof and therefore we see that we are bare of this righteousness, and utterly cut of from it. There is also another kind of righteousness, and that is the righteousness of jesus Christ, for after we have been throughly examined and tried, we are sure to be found guilty of malice and wickedness, so that we must needs be afeard, because we feel God to be so armed in wrath against us, as that he doth nothing else but thunder out vengeance upon us to throw us down into the pit of hell. And therefore, when we are driven to this so great an extremity, behold how Christ granteth us a remedy to mitigate and assawge all our sorrows: which is this, he certefieth us, that he himself alone will be altogether sufficient to bring us the saving health which he hath purchased for us. Thus we see, that we are justified, by faith, wherefore we may perceive that the Prophet speaketh after the self same manner that Saint Paul spoke, after his time, that is, he maketh us in the first place to come unto the death and passion of our Lord jesus Christ, beholding him crucified for our sakes, and beside, that we are assured by the Gospel that whatsoever jesus Christ did and suffered, belongeth and is to be applied to us at this day, because the Father would not have this his death to be unprofitable: but that it should be a Sacrifice full of power and effect, to fruictifie daily in us. And this is the sum of that which we have, to remember out of this place. But by the way, let us here note, that this knowledge of our Lord jesus Christ is no vain thing: as many, when the knowledge of the Gospel is told them of, understand it, for they think it sufficient, if they do but slightly conceive of that which is taught: but we are taught to take our Lord jesus to be the only cause of our salvation. Which thing we are ne●er able to do without we lively feel that we are lost in ourselves: and beside, that as God meant to receive us once for all to his mercy, even so he at this day increaseth the same in us. And to say the truth, it is impossible for us to attain to this knowledge, except we be enlightened with his holy spirit. Which when we have obtained, it is an undoubted sign that god meaneth to work in us, to the end he would put us into the possession of that righteousness, from the which we were before very far of, We see then that God would gladly have the Gospel preached. But yet that is not enough: for, we should understand no more of it, than an high Almane (as we say) until such time as he inwardly touched us with his holy spirit (thus we see from whence faith proceedeth) and then are we the true & good disciples of jesus Christ, able to feel the fruit of this doctrine. And this is it, which the Prophet here showeth unto us. Now, he again maketh a recital of jesus Christ his bearing of sins, whereby he meaneth to declare, that he made satisfaction for them, and that our sins should be such a charge as should cast us headlong into the bottomless pit of hell if we were not helped & eased by our lord jesus Christ. For what is meant by sin, but the very wrath of god? For, if God but once hold up his finger, it is enough to destroy and overthrow the whole world: for it is said, that with his breath the rocks should rive in pieces, Psal. 104.32. & the mountains be softened & melt like wax. Wherefore, if God showeth the least token of his fury and wrath, there is nothing so firm & sure in the world, but shall melt away: and what shall become of us then, who are so frail creatures, when as God shall show unto us the face of a terrible judge, & call us to an account? Were it not meet that we should hearken unto his voice: howbeit the only sign that he will give us to summon withal shallbe a bottomless depth to swallow us up in. And therefore it cannot be chosen but that our sins must needs be a burden not able for us to bear. Now, there is an infinite number of them in us: and we have not the shoulders to stand under them and to bear them. But although our Lord jesus Christ suffered in the weakness of his flesh, yet did the power of the spirit, which he had always uphold him. 2. Cor. ●3. 4. 2.1.5. And mark how he himself (as Saint Paul sayeth) triumphed upon the Cross. And therefore we must always come back again to the saying of the Prophet: and Saint Peter also is a good expositor hereof, when he sayeth, That he bear our sins▪ upon the tree. 1. Pet. 2.24 Indeed the virtue of the tree did no way help our Lord jesus Christ for the bearing of our sins: howbeit it is said he bore them on the tree, because that when he was crufied, he was as one accursed of God, and had received the whole curse wherein we were plunged. All this than he took upon him, to the end that we might feel the fruit thereof, and rejoice in the victory, whereof at this day he hath made us partakers. And therefore if we be overcharged, let us come unto our Lord jesus Christ that we might be eased, and acknowledge him to be the mean, because we are so discharged by him of all our debts, as that we must not once imagine that we are ever able to make satisfaction, or payment, when as we shall come to make our Audite before God, we must therefore begin at this end to be utterly ashamed: and beside, not stand in doubt but that we are now discharged, since our Lord jesus Christ hath borne our burden: and that we may also be bold, because we know that we are freed from the judgement of God. This then is the sum of that which we are here to consider of, That forsomuch as we have once for all been sanctified through the Sacrifice which jesus Christ offered up, whenas he consecrated himself unto the service of God, as he then said: we must at this day lay all our sins on his back, Gala. 3.10 Deut. 27.29 and seek our full righteousness in him: for the performing whereof, let us lend our ears to the hearing of the Gospel, because we know that God with a loving voice calleth us unto himself, requiring no impossible thing at our hands, which might make us despair: as it is said in the Law, Cursed be he which doth not fulfil all these things (which was to exclude us from all hope of salvation) But that it is here told us, that although we are miserable sinners, yet that God applieth a convenient remedy unto us: which is, that we coming unto our Lord jesus like poor beggars, might be justified by him and be helped in such a necessity as in deed we are. And beside, that we might understand, that when our Lord is called Righteous, Rom. 10.6. it is to show us that we are justified by him. inasmuch as he hath taken upon him our nature, that we might have familiar recourse unto God, for the enjoying of such a benefit: and not say, Who shall ascend up into heaven? For, when Saint Paul allegeth this place of Moses, he showeth, that when we hear the Gospel preached, we must not make any long discourses, to know whether God be near us or not. For that were to pluck jesus Christ out of his heavenly throne. And likewise, that we might no more say, Who shall go down into hell? For jesus Christ descended thither, to the end we might be assured that he hath fetched us out thence, and playeth now the part of a Mediator: and meaneth to make us such partakers of his righteousness, as that we shall be clothed therewith, and have such possession thereof, as that it shall dwell in us, and that by it we might with a full hope be so lifted up unto God his father, as to call upon him without doubting. Let us now fall down before the Majesty of our good God, and acknowledge our offences, beseeching him to make us so too feel them, as that we may truly repent us of them, and daily amend our lives, until such time as we have so much profited, as that we may be joined unto that perfection of his righteousness whereunto we must bend ourselves, and also seek to attain unto it all the days of our life. And in the mean while in such sort magnify the grace of our Lord jesus Christ, as that we may wholly rest therein: so that we might no more wonder after our false and deceitful imaginations, which Satan continually laboureth to set before us (as at this day the miserable world is seduced and beguiled with. But let us understand that all the perfection of our salvation resteth in our Lord jesus Christ: & then let us by no mean decline from him, but in such sort possess him as we may be wholly contented with him, and that he also may altogether take pleasure in us: and to be short, that we may feel, that his death and passion, hath been available & profitable unto us. That it would please him to grant unto us only, this grace & favour. But unto all people and nations of the world. etc. The seventh Sermon of the prophesy of Christ. Isaiah. liii. 12 THerefore will I give him a portion with the great, and he shall double the spoil with the strong, because he hath powered out his soul to death, and he was counted with the transgressors, & bore the sins of many, and prayed for the trespassers. THE Prophet declareth here in sum, that our Lord jesus Christ hath not only overcome death by death, But that he hath also a just title and interest to take away the substance of his enemies, and to make a spoil of them, even as a conqueror that hath won the field. In deed I must needs say this, that our Lord jesus Christ enriched not himself with the goods of this world. But that which he did was to this end as I have said, to overcome death. We know that it was meet that Satan, who is said to be the Prince of this world, should be displaced of his kingdom: For if it had not been so, our estate had been most miserable. And beside, it was meet that sin should bear no more sway. Ephe. 4.8. Psal. 68.19. Thus we see how our Lord jesus Christ made a spoil of his enemies, to wit, because we might be no more under the tyranny of Satan, & the bondage of sin, but be set at liberty. And to say the truth, S. Paul alleging the saying of the Psalmist, showeth after what sort this place was fulfilled, when it is said, That God ascended on high, and lead captivity captive: and kept his enemies bound and fettered, so that they were not able to resist him: receiving also homage and tribute of men. Indeed David in that place speaketh by way of similitude: For when it is said that God ascended on high, it was because he made a show for a time as though he had been a sleep: so that when things were after such a confused manner, it might make the faithful groan when as they see no help, and cause the wicked to run headlong into all licentiousness. Wherefore when there arise such troubles in the world, and that we think ourselves never a whit the better for the calling upon God, he is for the time as it were one that were lost, and that had hid himself. And contrariwise, by this reason, whenas God hath defended the cause of his Church, in destroying the enemies thereof David saith, that he arose up. Howbeit S. Paul saith, That this was accomplished in the person of our Lord jesus Christ, because his majesty was darkened, and was had in no estimation of men for a season. And therefore it was meet, saith he, that he should come down on the earth, and be contemned of men, that he might in the end be so exalted, as that he might not only be simply and plainly honoured of men, but that he might also make a distribution of the spoils and tributes. For where the Psalmist saith, That he took the tributes which belonged unto him, as unto one who had brought his adversaries in subjection, S. Paul saith, that he liberally bestowed his gifts amongst men. A man would think at the first sight, these were things clean contrary one to another, and yet they right well agree, because our Lord jesus Christ was not enriched particularly for himself, for he had no need of any thing, but it was to this end, as the Psalmist saith, to bestow the spoils on us, so that not only they which should fight, should have part of the booty, but women also who never set one foot out of doors. Psal. 68.13. For, to say the truth, we feel how God by the death & passion of our Lord jesus Christ, hath filled us with his benefits: not for that there was any virtue or industry in us: For we are of as little force as women with their distaffs, when as we come to the fight. Wherefore, when it is said in this place that GOD will give to jesus Christ the booties of the enemies which he had conquered, as strong & mighty as they were, it was not only for himself, but it was to the end that we might understand, that the Devil hath no title nor interest in us whenas we are partakers of the death & passion of the son of god: which we obtain by the mean of the gospel And therefore let us without hypocrisy, submit ourselves unto our Lord jesus, & take him for our king: & not doubt but that in the first place he will surely set us free, and beside, that we shall receive from his hands all such benefits as we have need of, and are necessary. Let us now then consider that if Satan were not spoiled, how miserable we should be: For he possesseth and peaceably enjoyeth us: For as our Saviour Christ jesus saith: juke. 11.21. we are even as his own proper possession and domains. Wherefore we had need that the death and passion of our Lord jesus Christ should, bring forth fruit in us, and that our enemies being conquered, should be eftsoons chased away, that jesus Christ should so tread on their necks, as that they should never be able to rise again, although they went about to devise to do all the mischief they could against us. And here he namely speaketh of strong and great men to the end we should not be abashed at the force, munition, & all the furniture of our enemies: For this were enough to fear us, to see on the one side, our own weakness, and to know on the other side that the Devil is like a roaring Lion, 1. Peter. 5.8. and sin to have dominion over us: this, I say, were even enough to fear us, except we were assured of this, that neither power, strengths, nor any thing else whatsoever, can let our Lord jesus Christ from spoiling of all his enemies, from chase and bereaving of them of all they have, so that which before was hurtful unto us, shall now be turned to our good and benefit. And this is not only meant of Satan, the captain of all the wicked, but also of all our Adversaries: For, look how many faithless people there are, even so many furious enemies have we against us: and to make few words, we see all the world almost on our tops. And therefore what should become of us, if jesus Christ could not overcome all the strong and mighty ones of the earth? So then, we see here in the first place what it is that we have to consider of out of these words, That jesus Christ being ascended, hath not only held all our enemies captive, but also hath made an utter spoil of them: and we have received all the gifts which were given him for homage, to the end we might be enriched by his liberality, being of ourselves altogether poor and needy. Now, it is namely said, Because he hath powered out his soul to death. Whereby Isaiah again expresseth that our Lord jesus Christ, of his own free will, offered up himself for these words, to pour out, signifieth, that he spared not himself, nor sorrowed for the matter. For he that giveth with a good will, and in the end slacketh his hand, maketh always a show of sparing. But he that poureth out, showeth that he giveth lustily, & liberrally. So then, it is showed us, that our Lord jesus was so fervently inflamed with the love of us, as that his life gushed out like water, and that he became a willing Sacrifice, thereby to show, that he desired nothing else, but for reconcilement unto God his father. And this is always for our greater confirmation, to the end that when we come unto him, we should never doubt but that he would most gently and lovingly receive us. For, how is it possible that he should so reject us as members cut of from him, seeing he so utterly as it were, forsook himself for our sakes, and shed his precious heart blood. Wherefore, when we hear this, we are occasioned to come more boldly unto him, and to assure ourselves that he at this day will make this Sacrifice, which he so freely offered up unto God his father of great effect by reason of the wonderful love he bore to us ward, Moreover, forsomuch as the death and passion of our Lord jesus Christ is perpetual, let us understand, that we are at this day enriched as much as is needful, as by experience we feel: For, jesus Christ must needs help us in all the distresses wherewith we are encompassed. For otherwise how should we do, if his hand were not always upon us to uphold us? Surely it were impossible for us to stand. And therefore he always giveth us wherewith to relieve all our needs and necessities. And to say the truth, all the graces of the holy Ghost are a part of the spoil of our Lord jesus Christ: For, God his father hath enriched him with them, because we might be as a man would say, familiarly acquainted with them, and the Devil will still be a let that the power of the holy Ghost might not have his course with us: howbeit we are now enriched with them, in as much as all lets are taken away: yea, and (as I have already said) that thing that was an hindrance unto us in this world, is now turned to our good and benefit, because our Lord jesus hath made a spoil of all his enemies. Now, it is namely said, Because he was accounted amongst sinners, and bore the iniquities of many, and prayed for the trespassers. We have already heard, that our Lord jesus bore the transgressions of many: and that was because he sustained the punishment which was impossible for us to bear. And beside, we were too too frail & weak to stand before the majesty of God, if we should be burdened with our sins: because there is no mean in the whole world to be found to discharge us of them. And therefore it was meet that our Lord jesus for the easing of us should present himself in our steed, & be charged with our sins, that they might be imputed unto him before God his father, and he be bound for the payment of them. For, when a man shall only owe a thing that he is never able to pay, he is like unto one that were stiff and crooked, and knew not which way to turn him, and hath such a burden on his back, as it were, that so crusheth & bruiseth his shoulders, as that it maketh him to stoop again: what shall then become of us, who are not debtters to a mortal man, but even unto the living God? & not debtor of gold and silver, but of our sins, which deserve as the scripture telleth us his fearful indignation. Thus we see how the judgement of everlasting death was prepared for us, until such time as our Lord jesus Christ had discharged us thereof. And to say truly, how had we been ever able to have discharged it, except he who had a most triumphant power over all creatures, had placed himself in our steed, and supplied our wants? Thus we see how our Lord jesus Christ bore the sins and iniquities of many. john. 3.16. Rom. 8.32. Indeed this saying of many, is oftentimes taken for all. True it is that our Lord Christ offered up himself for all the world, for it is not spoken by three or four, when it is said, God so loved the world that he spared not his only son. But by the way, we must note, that which the Evangelist further saith in this place, That whosoever believeth in him should not perish, but have everlasting life. We see then that our Lord jesus Christ suffered for all, so that neither great nor small can excuse themselves at this day, since by him we may be saved. And therefore the unbelievers who by their wickedness turn a side, & deprive themselves hereof, are at this day twice guilty. For what colour can they set in it to excuse their unthankfulness, in that they receive not the benefit, whereof they might be partakers through faith. Wherefore let us here learn, that although we should come by heaps unto our Lord jesus Christ, one of us should be no let to another, but that he is able to suffice every of us. Indeed if the question were to be helped & eased by a mortal man, it were another matter. For, if one should come & say, I beseech you bear this burden for me and another say as much, and so an hundredth at once: surely, although he were very desirous to help and ease them all, it could not be chosen but that they would make his shoulders crack: for, it were impossible for him to be of that strength to bear all that they would lay upon him, And so likewise if the question were of borrowing, for put the case that they were hungry, and thirsty, and should go to some man & beseech him to give us meat and drink, and it may be that he were well able to bestow meat and drink of a dozen persons: But if there should come such a great number as that his victuals should fail him, we should see him come short of his reckoning. So then, with us men, it is meet that when a great number have need, that there should be also many to help and aid them: but when we come to jesus Christ, we need not fear the want of his ability, for when every man shall have his portion, yet hath he never a whit the less, and others also shall find enough at his hands, for the more of us that come unto him, the richer shall we find him to help our need. And therefore we have here to note, that it is not for nought that the prophet saith, that he bore the sins of many: to wit, to the end we should not malice and envy our neighburs, as if we could not be helped, because some of them have to much of him. This then is the sum and effect of that which we are to learn out of this place. Moreover, it is said, That it was, because he was accounted amongst transgressors. We are here to observe in the first place, that he must needs be hanged between two thieves, that he might suffer all the condemnation that we deserved, and to the end that we might have a more sure and certain pawn, that God his Father hath pardoned and forgiven us all our sins and iniquities. Mark also why Saint Mark aleadgeth this saying of the Prophet, Mark. 15. 2● that there were two thieves hanged with our Lord jesus Christ, to show, that he was taken to be a most detestable and cursed man: and to the end it might be openly seen that he was placed in the rank with all shame & rebuke, because we should at this day be exempt from the wrath of god, & from the punishment of the evil deeds which we had deserved: and where before we were cast down even unto the pit of hell, we might now be coupled together with the Angels of heaven, who altogether worship God, and have fulfilled all righteousness. All this benefit then have we by this, in that it hath pleased our Lord jesus Christ to take upon him this place and to become a malefactor, to the end he would be thought the most shameful amongst men. Thus we see how the shame of our Lord jesus Christ hath exalted us on high, to the end sin should not be laid to our Charge, and we to be free from all condemnation. For, wherein consisted our salvation if our sins were not covered and taken away? surely we were never able to come to this by any other mean, without the son of God as S. Paul saith, were our redemption, that is to say, 1. Cor. 1.30. he was the price and payment of that which we owed, to the end, that we might now be quitted and discharged thereof. And therefore it was not for nought that the Prophet joined these two things together: and daily showeth us, as heretofore hath been said, that we have wherefore to glorify our Lord jesus Christ, in that he was put to all the shame that might be, seeing the fruit and commodity that we reap thereby. For if our Lord jesus Christ should have done that only, for a show and token of humility, it had been too too bare a matter: but he did it to this end and purpose, that we might find that in him, which we want, and that it might also be the remedy for the same thing which might grieve and oppress us. Wherefore, when we are so reconciled unto God, as that we obtain righteousness thereby, and full forgiveness of our sins, Behold, we need not then be a feared to come unto our Lord jesus Christ, albeit his crucifying in the view of the world, seemeth at the first blush, to be very shameful: and yet we see, that he so triumphed over Satan & sin, as that he hath made us righteous, and canceled the obligation that was against us, so that we may now come boldly to God, with good assurance that we are righteous: and with open mouth glorify him for it, wherefore before we were most horribly condemned. And this is the effect of that which the Prophet meaneth, again to put us in mind of. After all these things, he saith, that he prayed for the trespassers. This is namely put in, to show that jesus Christ in his death and passion, played the part of a priest: for if this had not been done also, we should never have had all the was requisite for the assurance of our salvation True it is, that forsomuch as the death and passion of our Lord jesus Christ is the sacrifice whereby our sins are wiped away, and his blood our washing and cleasing, his obedience the avolishing of all our rebellions, & the obtaining of our righteousness by this we have wherein to rejoice. Howbeit this is not all: Because it is said, That whosoever calleth upon the name of God shall be saved. Nevertheless, joel. 2. 3●. how were it possible for us to have recourse unto God? What boldness were it for us to pray, and cry out with open mouth and say, O our father? Were not this overmuch presumption to come thus pure and clean to God, and vaunt ourselves to be his children, if we had not the word to bear us in it? And again, where should we find such an Advocate and Proctor that would do so much for us, except we come to jesus Christ? Thus than we see what the Prophet meant to add for a conclusion of that which went before. To wit, that jesus Christ prayed for the trespassers. Now, this is very true, that he prayed of god his father when he was on the Cross, that he would pardon and forgive his persecutors. For these are his words, Father, saith he, I beseech thee pardon them, for they know not what they do. Luke. 23.34. Here we see what a prayer our Lord jesus made for the trespassers, & for his enemies who so cruelly handled him, & by whose hands he was crucified. But it was not the meaning of the Prophet to speak only of this especial prayer, but rather to declare the Sacrificing of our Lord jesus Christ. And by the way let us here well consider, that it was not for nought that he spoke here of the Trespassers. It is said a little before, that he bear the sins of the people of God, and suffered for the transgressions of many: But now the Prophet attributeth another name to those for whom Christ prayed, & calleth them transgressors. When he spoke of the people of God, it was to show that those whom a man would think to be most excellent & righteous, had need of forgiveness of sins, which they could never have had, had it not been that jesus Christ had shed his most precious heart blood for the washing & cleansing of them. And thus much then for this point: That if we would be of the Church, & be allowed to be of the congregation of God, we must needs understand, that it is because jesus Christ is our redeemer, and therefore let us not fear to come in great companies to him, & rather than fail let every one bring his neighbour with him, because he is able to save us al. Moreover, it is here set down, that we are all transgressors to the end we might thoroughly consider of our sins: For we know ourselves to be so bold and rash, as that we will oftentimes be more shamefast & sober in requiring of any thing at the hands of amortall man, then we will be when we come before the Majesty of god. Now the Prophet, here pulleth down all the Peacock's plumbs, when he calleth us transgressors: as if he should have said, O you cursed & wicked ones, what are you that dare presume to call upon God by the name of father? From whence have you this dignity? What is he the dareth once enterprise to come before the presence of the Majesty of god, and say, I am one of thy children? Away (saith he) and go hide yourselves, for you are all malefactors, and in coming before God, you come before your judge, and therefore you ought to tremble & be utterly ashamed. Howbeit the only remedy to assure yourselves is this, that when you call upon the name of God, you have an invincible defence by the power & intercession of the Mediator. For without him there is no hope of your salvation, but are altogether dead in your sins. And therefore understand you, that you had need have the son of God to be between you & him, & to make intercession for you, by playing the priests part. We see then here why the Prophet namely calleth us all trespassers & transgressors, to wit, to the end we might know that the gate is shut upon us, & are unworthy to come near unto God: and that we are all oppressed & confounded, if we run not to that help: For without this remedy, we must needs perish and rot in our wretchedness and miseries. Now, when we are thus humbled, then may we come to our Lord jesus Christ, Because we know that it is he that speaketh for us, & that by him also we may boldly call ourselves the children of God. For when we come to pray, & say, O our father which art in heaven: we must needs acknowledge that our mouths, as concerning ourselves, are filthy, & therefore not worthy once to call God, our Creator, & it is so far of in deed, as that we ought not to be so presumptuous as to take ourselves for his children. And yet our Lord jesus Christ speaketh for us, Heb. & so by his mean our prayers & supplications are sanctified: For so it is said in the Epistle to the Hebrews, That by him it is by whom we render unto god the sacrifice of praise, & all our prayers, and that he is our mediator, in whose name at this day, we call upon God our Father. And therefore we may boldly glorify ourselves in that he will take us for his children. We see then how we are to put this place in practice. Now we see that our Lord jesus Christ hath verified this, when he prayed for his, as appeareth in the Gospel after S. john, Look unto them, john. 17.11. holy Father which thou hast given me: for now I go out of the world. Those that thou gavest me I have kept, & none of them is lost, but the lost child: but those whom thou gavest me in charge, have I kept. Now I pray for them, & not only for them, but also for all those which shall believe on me through their preaching, I pray not for the world, but for those whom thou hast given me, that thou wouldst bless & sanctify them, that they might also be one as we are. When then we see the son of God pray: and see him also, who is God eternal, so to abase himself, as to become a petitioner, and offer up his supplication unto God his father in our name: should not we here acknowledge an infinite goodness? And we are in the first place always to consider of that which hath gone before: to wit, that we shall do nothing else but profane the name of God with calling upon him, if we do it not in the name of jesus Christ, And why so? Forsooth, because our mouths are filthy & unclean: yea & we ourselves full of corruption: & no better than stinking worms: but because our Lord jesus Christ abased himself even unto the state of a Beggar, & to become a petitioner unto god his father for us: there should be a sure & settled staidness in us, when there ariseth any question in the framing of our prayers at this day. It is true, that as the Prophet Isaiah saith: that jesus Christ prayed for the transgressors, even so likewise saith he himself that he prayed not for all the world for such as take pleasure in their iniquities, & continue obstinate, for such men are quite & clean cut of from this benefit & privilege which is only reserved for the children of God. And therefore if we remain still in the world, & be separated from our Lord jesus Christ without doubt, no whit of the prayer which he made unto God his father, appertaineth unto us, neither shall it do us any good: But let us hearken to that which he saith, Behold, john. 17. 6.2● I have showed thy word unto them, & they believed it. I pray for them saith he, and not only for them (to wit the Disciples) But also for all those which shall believe their preaching. And therefore let us at this day understand that we are made companions with the Disciples, and Apostles of our Lord jesus Christ, and that this prayer which he once made, will very well serve our turns, and leave an open way for our prayers, so that we receive the doctrine of the Gospel, in faithful obedience. Wherefore we need not now stand in doubt how to frame our petitions: For since we know that jesus Christ hath prayed, we have no more to say, how shall we be assured that the power of this prayer shall do us good? Forsooth, let us believe the Gospel, and then we shall follow the Apostles and Disciples and be linked together with them. Would we make the son of God a liar, who is the everlasting and unchangeable truth? I think there is none that would. Now he hath spoken it with his own mouth, that all they that will receive the preaching of the Gospel, are linked to this prayer, and comprehended within it. Since than it is so, although on the one side we are miserable transgressors, and therefore not worthy to come near unto God, yet when we by the mean of the Gospel, do embrace through faith the promises therein contained, then may we present ourselves unto the Lord, because he will not only accept us, forasmuch as his only Son hath made intercession for us, but that we may also at this day call upon him, and be likewise, as he himself saith, Companions with him, Isaiah. 8.18. Heb. 2.13. for these are his words, Behold me, and the servants which thou hast given me. He offereth himself here in the first place (as hath already been declared in the viii. Chapter) and then bringeth with him his whole company. Now it is said, that he, and all the company which were given unto him, were there ready to worship God his Father. And therefore there is no doubt but that we shall all be linked together in this prayer, & in all the praises & thanks giving unto the Lord, and that jesus Christ doth as a man would say, power out and become as it were, the chief chanter, to bring us into our prayers, so that by his mean the sound of our voices do in such sort join together, as that they make very sweet & pleasant harmony. For, when we & the Angels of heaven shall pray together to God, will not this be a most excellent privilege? But, when the son of God will vouchsafe to be so familiar with us, as to say, come your ways, & I will be your spokes man, would not this marvelously ravish us? Moreover, his was figured in the Law whenas the high Priest did not only offer unto God the Sacrifices, but joined also with them prayers & supplications. And therefore under the ancient shadows, no Priest could make intercession unto god, and be made acceptable without the shedding of blood: howbeit, he joined also with blood prayers, that the sins of the people might be forgiven, and that God might receive such to mercy, as were worthy to be rejected. Thus we see that our Lord jesus Christ hath taken away the figures of the law, and hath fulfilled and ended them in his own person. That is, he hath offered up blood for the washing away of our sins, not the blood of Calves, Hebr. 9.14 and sheep, as the manner was in the law, but even his own precious blood, which was consecrated by the holy Ghost, to the end we might be wholly sanctified by him. And yet he joined prayers with the effusion of blood. And therefore we see why at this day he is called our Mediator, and maketh intercession for us. And when Saint Paul speaketh of prayers, he saith, 1. Tim. 2.5. That there is one God, and Mediator, even the man jesus Christ. He might very well have said, There is one God, and one jesus Christ who is the eternal word of God, and of the self same essence, glory, and majesty. Now, he useth not this kind of speech: But he saith, there is one God, and one Mediator between God and men, even the man jesus Christ: As if he should have said, Hebr. 4.15. Hebr. 7.27. & 9.7. Behold the Son of God, who after he had taken upon him our nature, and was made man like unto us, sin except, maketh now intercession for us. Now, the Priests in the old time, needed to pray for themselves (and so they did) and for the sins of all the people, in which number they were also comprehended. But our Lord jesus as touching himself, needed not so to do: neither is there any cause why he should for his part, crave pardon for any sins that he had committed: but maketh intercession for us. Rom. 8.31 And therefore when Saint Paul would enbolden us to come unto God, he namely saith, If God be on our side, who shall be against us? For, although we have many enemies, yet let us not be afeard: and unto whom must we yield an account of the bestowing of our whole life? Who also is our judge? Forsooth, even the man jesus Christ, and he himself also is our Advocate, to make intercession, and an agreement between God and us. It is even he that must obtain grace for us. Wherefore we may with good courage come before the majesty of God, yea, & boldly present ourselves before his judgement seat, since we have jesus Christ to stand there between him and us. Thus than we see what is the effect of that which we have to consider of, when as this saying of intercession is here spoken of. To be short, as often as the death and passion of our Lord jesus Christ is talked of, let us join thereto eftsoons the prayer which he made once for all, to the end it might remain for ever, and work his effect: For it is not now needful for our Lord jesus Christ to kneel on his knees before God his Father, to pray unto him: In deed it is said, that he will make always intercession for us. But how? Forsooth, even by the power of his death and passion, and by the prayer that is made at this day. For, through the power thereof we are heard, as if he himself at this day spoke for us, and beside (as I have said) all our prayers are sanctified by him, otherwise they should be but profane. And to say truly, as often as the faithful prepare themselves to pray unto God, They (where the Papists sprinkle holy water, as they call it, about, and charm & conjure, or rather mask & mum) should feel that their prayers are besprinkled with the blood of jesus Christ, to the end they might be pure and clean, and that God might receive them as a sweet smelling sacrifice. And hereupon, let us understand that our Lord jesus Christ was not a sacrificing Priest for a day only, but keepeth that office still even unto this day, and for ever, that we might always feel the fruit thereof. Now, if this had been rightly known, men would not have exceeded (as hath come to pass) in so many villainies & superstitions. For, we see how the Papists at this day wander about like miserable stray beasts, not knowing which way or path to take, to pray unto God. For they have an infinite number of patrons and Advocates, and every man buildeth upon his own Patron and Advocate. In deed, they have many common and ordinary ones, but yet after all their kyries (as they say) every man will say his devotions to the Saint which he hath forged unto himself. Thus we see how jesus Christ is rob of his honour and glory. And this is out of all doubt, that when they are not contented with jesus Christ, it must be that the Devil hath possessed them, and put them in such a fury, as it were, to despite God, who speaking of jesus Christ in giving him that office, they have given the right of it to this body & that. As the Papists as this day, call the virgin Marie their Mediatrix. Now, the Devil go with all their prayers: For this is as much as if they forsook God, and our lord jesus Christ. And it cannot be chosen but that the virgin Mary herself crieth out for vengeance against them, john. 5.45. because they have made a detestable Idol of her, and rob jesus Christ of the honour of this sacrifice, ratified by God with a solemn oath: and have done all they can to falsify the whole scripture. The Papists think that the virgin Mary will help them, but she will rather (as I have already said) call for vengeance against them, for the wrong which they have done her: For, if they should spit on her, & do her all the villainies that were possible to be done, without doubt, they could not devise to do her a greater shame, then to call her a Mediatrix. And why so? Psal. 110. ● Hebr. 5.6. & 7.17. Forsooth, because it is said, that jesus Christ was appointed to be the Sacrificer of God his Father. And how? Truly even with a solemn oath. I have sworn (saith he) and do not repent me of it. Here than we see whereupon we should lay our foundation, to wit, upon the intercession of our Lord jesus Christ, because (as Saint Paul saith to the Ephesians) we may come near unto God, Ephes. 3. ● and present ourselves unto him, when as our Lord jesus Christ shall guide us the way, who (as I have already said) is he, that must bring us into the favour with him. Now, what would the Papists do? Forsooth, even make the sacrifice of our Lord jesus Christ of none effect, and to be nothing at all. And when they will come with such a Devilish boldness as to overthrow the unchangeable decree of God, how can they hope any way to be heard? Let us therefore conclude, that all this doctrine was clean buried in Popery. And why so? Verily, I know they will say, that we are unworthy to come before the Majesty of God, That is very true, and who doubteth thereof? But let us consider by the way, where it is that we must seek for our dignity, must we not seek it in jesus Christ alone? And yet will they run, to the virgin Mary, to Saint Michael, and to the Apostles: and beside, they will have their Saints of their own devising, which were never heard of in the whole world before, or else which were canonised at the Pope's pleasure, even in the bottom of hell. Lo, here are their goodly Patrons and Advocates. But, let it be that we granted the Papists all this, That their Saints which never were, or else which were half Devils, & fantastical spirits, had been Apostles and Martyrs, and had lived as holily as were possible, had not they, I beseech you, as great need of a mediator as the rest. This is most certain, that the Virgin Marie could not find grace before the Majesty of God, without the head and principal▪ it was as needful for her that jesus Christ should be her Redeemer, as well as ours. The Apostles, Martyrs, patriarchs, Mat. 11.28 and Prophets, had also the self same need to run unto this common Redeemer of all men. And what shall we do when we go about to seek him? Wherefore, forsomuch as the Apostles do send us unto jesus Christ, and have told us that it is he that must be our guide and stay, and who inviteth us so lovingly, saying, Come unto me, etc. Let us not draw backward, nor roil abroad, but boldly draw near unto him. For, he spoke not these words only for the behoof of the Apostles, Martyrs, or for the Virgin Mary, But his meaning was to entertain us all with himself, as in deed it is most necessary for us. Let us, I say, learn not to wander too and fro when we pray unto God, and let us also understand what a good turn he hath done us, when as it hath pleased him to draw us from out of this bottomless confusion of Popery, and showeth us an open plain way to come unto him, to wit, Because jesus Christ is our Intercessor. Let us rest ourselves there, without turning either to the one side or yet to the other. For this is out of all doubt, that if our prayers be not ordered and squared according to the word of God they are altogether vain and of none effect, and God utterly rejecteth them: and beside, they can not be made in Faith, without the certainty of them proceedeth from the truth of God. Now then if we would build our Prayers upon faith, they must be agreeable unto the word of God, and we must follow that which he commandeth us: and that is, we must take jesus Christ for our Intercessor, Advocate, and Mediator. Thus we see what a prop it is which he giveth us, and what the foundation is whereupon we must stay ourselves, that we might not be shaken like reeds with every wind. We see also why he so often saith, joh. 14.15. & 15.16.16.24. Whatsoever ye ask my Father in my name, he will give it you. Yea, and we ourselves likewise see, that although the faithful who lived under the law, see not so clearly as we at this day see, by reason of the Gospel, yet had they jesus Christ ever before their eyes, even under that figure which was given them. For thus they say, Psal. 84.9. Look upon the face of thy Christ, O Lord, and hear us for thine anointed sake. Daniel likewise saith, O eternal God, hear us for the lords sake: and this kind of saying is in the Psalms very often repeated. In deed, all this was spoken by David: but it was because he was a figure of our Lord jesus Christ. And beside; Dan. 9.17. when Daniel saith, For the lords sake: he very well declareth that it was the Redeemer that was promised, and whose coming was then near at hand. Howbeit, jesus Christ speaketh more plainly, john. 16.24. and saith, Hethertoo have ye asked my Father nothing in my name: But ask now, and it shall be given you. As if he should have said, Hethertoo ye have not known that mine office was to be a Mediator between God my Father and you. And in deed, he was not as yet ascended into heaven, neither had he yet broken the veil of the Temple, that we might have access unto him. Hebr. 9.24. But we may now come very familiarly unto him, because the vail of the Temple is broken, and jesus Christ is entered, not into a material Sanctuary (as the Priests in the old law did) but into heaven in the majesty of God his Father, that there with him we might find grace: So that the Throne of God is not now a Throne of majesty to fear us, but he graciously, and after a Fatherly loving manner calleth us, because we came unto him in the name, and by the mean of this Priest which was appointed for us. Thus then we see, that the intercession of our Lord jesus Christ is always profitable, and an invincible strength for us: and that so forcible also, that when we come unto him, he will so hear us, as that we shall by proof feel, that whosoever calleth upon the name of the Lord, shall be saved. joel. 2.32. Rom. 10.22. And although the Prophet joel spoke these words before the coming of our Lord jesus Christ, yet the faithful who lived in the time of the law, did so practise it, as that we ourselves, by their example, aught to be conformable and assured (we, I say, that have the full perfection and accomplishment of all that was shadowed under the law) that when we come to pray, and call upon our God in the name of him who was established our Mediator, we should in truth always feel him to make intercession for us, to the end that all our petitions might be heard. Let us now fall down before the Majesty of our good God, and acknowledge our offences: beseeching him to make us more and more feel them, that it might be so to our humbling, as that we might daily fight against them, and be spoiled of all together: and that we might seek to be clad with his righteousness, and enriched with the gifts of his holy spirit, to the end we might appear pure and innocent before him. And forsomuch as we had need to be daily reconciled unto him by mean of the Mediator, that it would please him to grant us the grace to pray unto him with a sure hope and trust, so that we staying ourselves on him, might by true faith and power, embrace the promise which he hath made us, Mat. 11. ●8. when as he saith, Come unto me all ye that labour and are heavy laden, and I will ease and refresh you: So that we may feel that the office of the Mediator which was given him, is not in vain and of no effect: But that by his mean we might at this day be heard, and our petitions and supplications so dedicated and consecrated unto him, as that God would receive and allow them. Let us therefore beseech him, that he will not show this favour to us alone, but also unto all people and nations of the world, etc. The first Sermon of the ascension of our Lord jesus Christ. Acts. first. 1 THe former book have I made, O Theophilus, of all that jesus began both to do and teach. 2 Until the day in which he was taken up, after that he through the holy Ghost, had given commandments unto the Apostles, whom he had chosen. 3 To whom also he showed himself alive, after his passion, and that by many tokens, appearing unto them forty days, & speaking of the kingdom of God. 4 And gathering them together: commanded them that they should not depart from Jerusalem, but wait for the promise of the Father, whereof saith he you have heard of me. BEcause we are too build our faith upon God and his truth, S. Luke here telleth us, that jesus Christ sent not his Apostles to teach what they themselves thought good: But put his word into their mouths, and gave them sure and certain instruction, to the end they might carry such a faithful message, as that we might take no occasion to doubt thereof. And therefore, when as we at this day hear the Gospel preached, we ought to be fully resolved, that it is the charge which God committed unto his Apostles, and receive it as the thing which cometh from himself, as indeed it doth. Moreover, to the end we should bear greater reverence unto the Gospel, it is not said only that jesus Christ delivered it, but that it was also done by the holy Ghost. For as jesus Christ is the very natural Son of God, even so likewise is he man, and hath taken upon him our flesh and nature. Now under this shadow (as no doubt of it, the world is wicked) a man might under a colour take occasion to contemn this doctrine, or else not make so great an account of it. Here than we see that Saint Luke saith, that the charge which was given unto the Apostles to teach, proceeded not from jesus Christ alone, but from the holy Spirit also. Wherefore, we at this present see, that the preaching of the Gospel, is heavenly, and not earthly, and ratified, by God himself. Notwithstanding, we must also observe, that the sum and effect of the Gospel is comprehended in these few words, to wit, That jesus Christ both taught and made it: So that if we will bear the name of Christians, we must be taught that doctrine which jesus Christ brought us: and beside, be also eftsoons confirmed therein. For he hath not only spoken, but hath likewise accomplished whatsoever was necessary for our salvation. Moreover, because his death and resurrection was of all the rest, the most principal point, we have therefore spoken of it in order, as it followeth, S. Luke then saith, that jesus Christ, after he had suffered, showed himself alive unto his Disciples: and that, by many manifest proofs, which was not without good cause: For when we hear the promises of God spoken on, our faith will still hang in suspense, until such time as we are assured of his grace and favour: which can never be, without the gage which he hath given us: to wit, that jesus Christ suffered for our redemption, & bear the punishment due for our sins. Thus here we see that Saint Luke speaketh not in vain of the proofs which were given to assure us that jesus Christ is risen again. 1. Cor. 15.14 For hearken what Saint Paul saith, that if Christ be not risen, our faith is in vain, and our Preaching also in vain, we have no more hope then very Beasts. By this we see, that the end of our hope is, that jesus Christ is risen from the dead. And this is the victory indeed which he hath gotten: yea, even to show that he is Lord over life and death. Rom. 4.15 Saint Paul also saith, that jesus Christ died for our sins: and if he had remained dead still, what hope might we have had by him? but behold he rose again, & that is the triumph which he had over death, to the end we might believe in him. Saint Peter likewise to show, that we ought to believe in jesus Christ, 1. Peter 3.21. bringeth for proof hereof none other thing but his resurrection. Let us therefore observe, that when Saint Luke sayeth, that jesus christ showed himself alive, he speaketh of a thing that was requisite for the assurance of our salvation. Wherefore, if we would have the principal point of Christianity, we must come to this resurrection, by which he purchased for us life and salvation, and showed himself to be the very Son of God. Moreover, let us also learn, that since Saint Luke saith, that jesus Christ hath made us such proofs of his resurrection, let us not call that thing into question, which God himself hath so well approved. And therefore if we are not at this day fully persuaded, that jesus Christ is risen again, let us thank our own unthankfulness. Saint Luke also useth a kind of speech, which a fourdeth an argument that bringeth with it a present proof. And in deed, we see what pain the Evangelists have taken in this matter. For, when they come to speak of the resurrection, they lay forth all the circumstances, and beside, they recite all the testimonies of his words, for he hath said, and declared that it was no vain imagination or vision, whereby some trouble might afterward arise. And therefore, we ought to understand and know, that since they have taken so great pains herein, that we must not stand in doubt of it, but it is fit we should receive their words as sure and certain, seeing they bring so good a proof with them. And therefore, for this matter, whereof Saint Luke speaketh, that jesus Christ showed himself a live, after he had been dead, with so manifest and many proofs, we must learn to build upon such a foundation as shall never be able to be shaken. And as he hath thus overcome death, even so doth he now stretch forth his hand to guide and bring us to salvation. And so often, as we would assure ourselves of our salvation, we must not run unto Creatures, but let us behold as it were in a glass, that as Christ jesus is risen again, and hath overcome death, even so also hath he opened the kingdom of heaven, that we might enter into it under his charge. It is further said, that when he showed himself, That he spoke of the kingdom of God, amongst his friends. Wherein we are to note, that the Commission which was granted unto these, from whom we receive the doctrine of the Gospel, was not set down in a word, or for a minute of an hour, but, that they were, so sufficiently instructed, for a long while, and that they have not instructed us at random, not knowing what they meant, but were taught and instructed as they should be. And when they had, thus fully and wholly received this doctrine, and therewithal authority to bestow it, they have delivered the same faithfully unto us. Thus we see what we have to note in this saying. Now, it is said, that jesus Christ showed himself unto his Apostles, and in showing himself, He spoke of the kingdom of God amongst them. But here we are to understand, what it is that Saint Luke meaneth by the kingdom of God: he meaneth not by this kingdom of God, everlasting life, as we commonly take it, and as at the first sight, it might here be taken, as who should say, That, that, is the kingdom of God, which we wait for, through hope. But Saint Luke taketh it to be the spiritual government, by which jesus Christ holdeth us in his obedience, until he hath wholly reformed us unto his own Image, and having despoiled us of this mortal body, sendeth us to heaven. And this is the very meaning of S. Luke: But to make the matter more easy and plain, let us take the kingdom of God clean contrary: and that is this, the life of men, which follow their corrupt nature. And in deed, if jesus Christ should go from us, and let us go whether we listed ourselves, surely we should be quite & clean out of the kingdom of God. For by the kingdom of God, is meant a reformation: and we bring nothing with us but miseries & corruptions in this world: to be short, we are wandering beasts, and the Devil ruleth us, and so, thralleth us, even as it pleaseth himself. Thus, we see what man is, until God hath reformed him. Wherefore, let us take out this lesson, to know what we are, until such time as jesus Christ hath reformed us. Why then? would we have a greater mischief than this, as to have Satan so to possess us, and to be our Master? And thus, I say, we see what we are, until such time as God of his infinite goodness, stretcheth forth his hand unto us, even to bring us into his kingdom, that we might be obedient unto him, and to his justice. Now, by the way, we are also to see, how highly we ought to esteem of this grace when it is offered us, and that jesus Christ draweth us unto him. And lo here is all our blessedness, that God is our King. In deed, although Kings covet to have kingdoms to increase their honour and wealth, and to be Lords over nations, without any regard to a better end, yet if any Prince be endued with excellent graces, every man will think himself blessed that is his subject. But when jesus Christ reigneth over us, we have a king that is not only endued with many excellent graces, but also who reigneth over us for our benefit. And to say the truth, he is no whit bettered by us: for we can no more increase, than we can diminish. Psal. 16.2. Thus we see, that the thing which I have already said, is very true, That we are blessed, when as God setteth up his kingly throne amongst us, to reign over us. Here we see what we are taught in the second place, to wit, to esteem and make much, of such a benefit when God bestoweth it upon us: now, the mean cometh by the Gospel. We also see, why jesus Christ spoke so oftentimes of the Gospel, Mat. 13.24.31.33.44.45. calling it the kingdom of God: For if we stick not to it, we are very rebels to God, and banished from all his graces: For we shall never have part of them, until we be reformed. Which thing the Gospel worketh by calling us to jesus Christ, and showing us that we must be regenerate by his holy spirit. Since than it is so, when the Gospel is preached, it is to the end we might be like unto jesus Christ, & forsake whatsoever is in ourselves, that we might be raised up again by his grace: And therefore the Gospel is not called the kingdom of God without good cause. And in deed, as without it the Devil reigneth, and by reason thereof is called the King of this world: Even so when jesus Christ causeth his Gospel to be preached in any country, it is as much as if he should say, I will reign over you and be your King: But yet it cannot be said, that all they which dwell in that country where the Gospel is preached, do obey God: For we see some of them lift themselves up, and show forth their iniquity which before lay hid in them: and othersome contemn the doctrine, in whom is no fruit of the kingdom of God. And yet Christ jesus hath always a little congregation, where the Gospel is preached. And how so? Forsooth, because there is no King, but hath subjects. Nevertheless, we may conclude, that it is an inestimable benefit, when GOD offereth us his Gospel. For what would we more, than when our Lord jesus Christ sayeth unto us. Lo here I am: and take charge of you, to the end you might be under my wings and protection, now, what can you desire more? We know then that all this cometh unto us by the Gospel. And this is the perfection of all our happiness, if we could rightly understand it. Moreover, this is certain, that when jesus Christ thus bringeth us into his kingdom, and taketh us unto himself, it is because he would clothe us so much the rather with immortality & incorruption, to the end we might enter into his promised glory And therefore when we receive this Gospel, we enter into the kingdom of God. But what? This is only but an entrance, howbeit we must go on a great deal further into it: which thing is brought to pass, when as he delivereth us from this cursed bondage of sin, and setteth us at the liberty which he promised us. Thus we see, that it is not enough to have an entrance, but we must go still forward, until such time as we are wholly united unto jesus Christ. And in deed, we know, that although God enlighteneth us with his holy spirit, and we have a desire to walk in his fear, and acknowledge his goodness whereunto we trust, yet are our infirmities so many as is lamentable, and we are to fight against a number of temptations, wherewith we are oftentimes overcome. What shall become then of all this gear? Is it enough that we have entered? No, no: But we must understand that our life, is a way, and we must still be going on, until we be come unto our Lord jesus Christ. And so must the kingdom of God, more and more increase, until we are quite rid of sin: For we daily have experience enough hereof, although we are a great way of, from being united to God as we ought. Wherefore, this is a token that God reigneth not in us as he should: For if he did, all our power and force would bend itself that way. Contrariwise, we feel even as great rebellion as may be, when as we would go about to do that which God teacheth us. Seeing then we in such sort stand against God and his justice, it is a sign that he ruleth not us peaceably: For, all that ever we have, even without our bellies, as we say, should go that way, that the glory of God might appear and shine throughout. Contrariwise, we see that there is nothing in us, even from the top to the toe, but horrible rebellion. ● Cor. 15.18. And thus we may see, that the kingdom of God is not accomplished. Wherefore, we are admonished to go on, until such time as God is all in all: to wit, we should be so full of him, as that we should be empty of ourselves: namely, we should be unclothed of this body, & be raised up into that glory which is promised us. The speech then which our Lord jesus Christ had with his Apostles of the kingdom of God, tended to this end, that we should forsake ourselves, and overthrow whatsoever is ours, and that jesus Christ might set up his Throne, and guide us, so that we might be altogether agreeable unto his righteousness, & seek only to follow him as our sovereign and liege Lord & King. And all this is spoken to us. Why so? Forsooth, because the Apostles were not taught only for themselves, but for us. And therefore let this be a note unto us, that whensoever the Gospel is delivered unto us, it is to this end that we should be ready to leave this world: to wit, all the wicked affections, and vanities that are in us, which keep us back here below: For we must be wholly changed, & God must give us a new life. Thus we see how it is, that the Gospel must do good, to the end it might be indeed the very kingdom of God, & bear such authority with us as is meet. And by the way, God calleth us not unto him, meaning to keep us always in one state, but will continually prick us on, until he hath brought us to perfection, making us to understand that this present life is like a Sea full of all miseries: thus we see how jesus Christ bendeth himself to bring us unto the heavenly kingdom, after we are once entered into the kingdom of God in this world. It is said, That he forbade them going from jerusalem, until such time as they had received the promise of God. And all this was spoken for the building up of our Faith: For we see how necessary it is for us to be assured and resolved of this point: to wit, that men, devised not the doctrine of the Gospel, but that God sent it from heaven. And therefore this aught to be put out of all doubt. What would then become of it, if it were not thoroughly declared and verified unto us, that jesus Christ in such sort sent his Apostles, and were not led by their own motion, counsel, or will, but sent by God, who taught them their lesson, and understood not of their own wits this doctrine, but by the holy Ghost. And therefore the words of Saint Luke are here to be well marked, that he handled this doctrine oftentimes amongst them, to the end they might be the better instructed therein, and not run at random. Over and beside this, it is said, that they must needs be enlightened with the holy Ghost, that they might be quite void of all worldly wisdom, and that it might be known that their doctrine was the very word of God. Let us therefore mark this well, that our Faith may always cleave unto God, as a fast Anchor hold: For we shall find nothing in the Creatures, but shall flit away like water, and therefore it were an ill foundation to build our Faith on them: but when we shall build it upon God, it shall not be subject to reel this way and that, but shall stand fast and sure. And here we see why the Apostles were forbidden to depart from jerusalem, until they had received the holy Ghost. Now, by this, we see their obedience: For, in man's reason, they might have somewhat replied and said, What? Are not we the Apostles of God? have not we authority to preach his word? Are not we able to execute our charge? They had some show why they might thus have said. For to what purpose had God justified them in this charge, without they might do it? But they knew well enough that it was he whom they must obey, For cursed is that man who trusteth in himself to do any work, before God putteth him forward to do it. And contrariwise, when God sendeth him, he must not strive against it, but say, Lo here am I Lord, employ me as pleaseth thee. And thus we see how Saint Luke showeth, that the Apostles obeyed jesus Christ, when as he forbade them to departed from jerusalem, until such time as God had performed his promise unto them. And herein we see that the grace of the holy Ghost had already wrought in them: For not long before, they were clean out of the way, they had forsaken their Master, they knew nothing what the assistance & safeguard of God meant: and suffered Satan to disperse them abroad. But what? when as God had once granted them the grace to understand his voice and meaning, he needed not but to have beckoned his finger, and they would have obeyed him. And if he had forbidden them any thing, they would not have attempted it: But contrariwise when he commanded them to go, neither fire nor water could stay them. Thus than we see that it is God which must work in us, to bring us unto such a subjection. For else, when he would say, retire, we would go on, and when he would bid us march on, Num. 14.3. 40. we would go back. Now, here we see what our nature is. And this notable mirror have we even in the jews. For if we read how they behaved themselves, after they were delivered out of Egypt, we should there see their wonderful unthankfulness. For, when God commanded them to go against their enemies, and promised them that they should have victory, they would not go on, but murmured against him. Why, say they, whether should we go? It should seem that he goeth about to destroy us, and to send us like sheep to the Butchery. Lo such was their rebellion. Contrariwise, when God said, stir not: they would needs march on, and would not be staid. What? (say they) we lose time, why march we not forward? Here we see, how that we will march, when God sayeth we shall not, again, when he saith march on, there is no man that will step one foot forward. To be short, it seemeth we would endeavour ourselves to gainsay God, Lo, here our dealing. Surely we are much of the boldness of mad men: For they are strong, and a mad man will be strong enough both to kill himself, and others. For when God would retire us, we are mad, and would make havoc of all things, and again, when God would have us march on, we are so slack, as that every finger is a thumb. And therefore we are to beseech the Lord, to grant unto us the like grace that he gave unto his Apostles, that we stay when he commandeth us to stay, and march on when he biddeth us. Thus we see, why he hath appointed to every one his several office and charge. When he ordained households, he declared what authority the man should have over his wife, and family, and what the woman's obedience was unto the husband, and the children's to the Parents, so, he ordained a law for every one. And to the same purpose and effect was his ordinance, for the administration of Civil government. For, he declared unto Magistrates, what their duty was, and how they ought to use the authority committed unto them: and to the Ministers of his word likewise, he set down a lesson in writing. Thus we see that jesus Christ hath so well ordered us, Rom. 14.25. as that if we have any regard unto him, we will attempt nothing, which he commandeth us not. We see also the saying of Saint Paul, That whatsoever is not of Faith is sin. Now, if God leaveth us in doubt of any thing that we have to do, we cannot but continually sin: and therefore he hath set down a rule unto us what we shall do, and what we shall not do. Wherefore, let us look well that we be ruled by him, and attempt nothing, on our own foolish brain. Moreover, we see that the Apostles stayed in jerusalem, because jesus Christ had so willed them: yea, although they knew that God had ordained them to that calling. And although jesus Christ had given them the holy Ghost by breathing upon them, nevertheless they might very well know, that they were not as yet fenced as was meet, joh. 26.22. but looked for the promise of the Father. This promise (as we shall hereafter see) was the holy Ghost. Wherefore waited they? forsooth, it was even for us. We see then here, that although jesus Christ was ascended into heaven, yet that he had care of us, & helpeth us from thence: neither is he so far from us, but that he keepeth us company, and governeth us by his grace. And here we see why S. Luke sayeth, that he was taken up into heaven, after that he had by his holy spirit given commandment to his Apostles whom he had chosen. And he went not thus away without thinking of us. How then? Forsooth, he gave a charge unto his Apostles, and showed them, how they should govern themselves, after they had received the holy Ghost. And now we have here a pledge, that we shall never want his help, so that we stick unto him. Moreover, this is one notable comfort for us, that jesus Christ being ascended into heaven, hath all power and authority in his own hand, and is above all Creatures, because he is made God's Lieutennaunt, to the end he might rule all things both in heaven and in earth. Now, that we might make our profit by this, let us mark, that although God hath so highly exalted jesus Christ, as that all Creatures are subject unto him, Col. 1.16.17.18. yet is he our head, and that this his great rule and Empire, is all for our benefit, if so be we are his members: But he can not be our head, without we be truly united unto him. This then is the full assurance of our salvation: which is, that because jesus Christ is ascended into heaven, and ruleth all things, insomuch that the very Angels are his subjects: both they and all the rest of the Creatures, should minister to us herein. And again, he so fast and sure holdeth in the devils, as that they can do nothing without his leave. Wherefore, we are assured that they can do us no hurt. And why so? Forsooth, because they were not able any way to stand against him. Moreover, we must join this glorious power, with that knowledge which we here have: not as though it was done but for that present, but the power thereof extendeth itself even unto us, because it reacheth over heaven and earth. Now, this witnesseth unto us, that he is with us, whenas we understand his word: because he hath so promised, and he useth not to lie as men do. Thus we see how sure we are of his presence, and will defend us by his holy spirit. For else what should become of us? Every thing would make us quail: because we are as frail as is possible. Contrariwise, we see how the Devil, is armed at all points against us. And therefore it is needful that God should assist us with his holy spirit, that we might withstand all his forces. We see then that although the body of our Lord jesus Christ be far from us, yet are we near him through his power and might, which thing he showeth us in the Supper, and therefore are to apply this doctrine to ourselves. For the bringing of which to pass, we must not approach unto him as many do, which come unto him like beasts, but let us understand what it is that is there given us. When we see God give us food for our bodies it is a great blessing: But we come not thither to fill our paunches. Why so? Because it signifieth unto us, that we ought not to seek for our bodily sustenance therein. For as Saint Paul saith, 1. Cor. 11. 22 We have houses to eat and drink in: and therefore we came not hither to fill our bellies. Wherefore then? Forsooth, it is a testimony that jesus Christ will feed our souls. What? shall our souls be fed with bread and wine? No, no, that is not the meaning. For there is nothing wherewith they can be fed, but with jesus Christ, For they must be maintained with everlasting life, which the Angels themselves cannot give. For as they had no being from eternity, so also may they have an end. And therefore, we must conclude that there is but one Father of life, which is jesus Christ. Wherefore we come to seek him in the Supper, and every one that cometh must have this settled mind, to be able to say, I come hither to have a testimony that jesus Christ is my life, that being incorporate into him, I might live for ever. But after what sort come we to find him in the supper? If we come after the manner of the Papists to find the body of our Lord jesus, we deceive ourselves: For that is the most cursed Idolatry that may be, to think the bread that we receive there, to be the body of our Lord jesus Christ. We must therefore seek for him above: and although we know him to be in heaven, yet doubt we not but that he is with us by his grace: insomuch, that even as we see and touch the signs, so likewise doth jesus Christ accomplish in us the thing which the signs represent unto us: to wit, that he dwelleth in our souls. And although by nature our souls are in deed dead, by reason of our sins, yet will he make us partakers of this everlasting life. For, as he saith, This bread presenteth unto you my body, even so doth he truly accomplish the same in our souls: and as our bodies are sustained with bread, even so our souls receiving jesus Christ for a spiritual food, are preserved by the power of God, and he remaineth in us by his grace. Howbeit here is not all, to have understood thus much: but we must also lift up our minds unto heaven, for else we should never be united to jesus Christ. No doubt of it there are many which know well enough that jesus Christ, is not in the bread and wine, but in the mean while where are their hearts? Forsooth, some of their hearts are plunged over head and ears in covetousness, some of them are drunken with ambition, and other some, their hearts are wrapped up in all kind of villainy. For behold, the whoremonger his mind, is set on nothing else, but upon Lechery: others upon drunkenness, and belly cheer: in other some is nothing but blasphemy, murmuring, & all villainy, which Saint Paul calleth earthly members. Colos. 3. 5. If you will (saith he) come near unto jesus Christ, you must mortify your earthly members What? must we forego our hands, and feet? No, that is not his meaning: But we must mortify our fornications, uncleanness, inordinate affections, evil concupiscences, ambition, and covetousness, which is worshipping of Images, and all other such like. Would we then seek for jesus Christ in heaven? Then must we rid ourselves of all these earthly members. For what agreement can there be between us & jesus Christ? We must not thrust him amongst our pollutions, but let us go unto him, that he may rid us of them. Thus we see, that we must not only understand that he in heaven, but we must also mortify these earthly members which do separate us from him, and have our minds occupied a fit. How is that? Let us live chastened, soberly, charitably, temperately, patiently, and altogether virtuously. And these are the feathers wherewith we must fly up into heaven: although to speak properly, we must have neither wings to fly with, nor yet ladders to climb up: But it is jesus Christ that bringeth us thither, and raiseth us up by the graces which I have named, and which he bestoweth upon us. Here then we see, how we must apply this doctrine to the Supper: so that when the bread and wine shall be delivered us, we must learn to seek for all our felicity in jesus Christ live in brotherly love together, and every man mortify his sinful lusts and affections. If I feel myself to be by any means carried away from jesus Christ, I ought to pull that mean from me, out by the roots: that I might be truly raised up to jesus Christ: not that we can be perfectly raised up, but we must labour to go more and more on. For in deed, the Supper was ordained to that end, and we should not receive it only once in our life, but very often: to signify unto us, that we must go on in this world, until such time as he hath delivered us from this corrupt body, and brought us unto himself. And according to this holy doctrine, let us fall down before the face of our good God, and acknowledge our offences, beseeching him that he will not suffer us to be so given over unto them as heretofore we have been, but so wean us from them, as that we seek after none other thing, but our Lord jesus Christ, and obey his commandements, because, that is the rule and order by which he would have us to be brought unto himself. And so let us all say, O Almighty God, and heavenly father. etc. The second Sermon of the Ascension. Acts first. 4 AND when jesus had gathered his Disciples together, he commanded them that they should not departed from jerusalem, but wait for the promise of the Father, of whom, saith he, ye have heard of me. 5 For john truly baptised with water, but ye shall be baptised after a while with the holy Ghost. WE have heretofore spoken of the obedience of the Apostles, and of their patiented waiting for the promise which jesus Christ had made them by mouth and beside, although they were appointed to this office of Apostleship, yet did they not thrust themselves in to preach, before such time as they had been confirmed by the holy Ghost. Here than we see their obedience, joined with humility, in that they acknowledged God, to be their guide. And now we are to handle that which followeth, that when jesus Christ told them of the promise of God his father, he said, ye have heard of me, heretofore. As if he should have said, That they were not to look for that at the hands of God, which they in their own judgement thought to be best, but for the thing which he had promised. To be short, we must here gather a doctrine unto ourselves, which is this, we must not build our faith upon any thing that we ourselves shall imagine, Rom. 10.17. but upon the promises of God. For Saint Paul saith, That faith cometh by hearing: not by the herring of men's speeches and talks, but only by the hearing of the word of God. And in deed, because we are inclined to divers temptations, it is meet we should build upon God, and upon his word. Yea verily, howbeit he will not come down from heaven to speak to us. That is true in deed: but we must be well assured that the doctrine which is preached unto us, cometh from him: whereof jesus Christ is a witness when he spoke unto his Apostles. For all things (saith he) that I have heard of my Father, have I made known unto you. john. 15.15. And therefore you must not in any wise distrust me, because I am a faithful witness. For we see that jesus Christ never went beyond his bonds, Whatsoever therefore that we wait for, let us neither look this way nor that, but stand to his word. Moreover, because the name of God is often abused, let us look narrowly and warily whether it is he that hath spoken unto us or not. And although jesus Christ himself speaketh not at this present unto us, yet hath he ratified whatsoever is contained in the Law and the Prophets. We must not therefore stand in doubt of the doctrine. Why so? Because it is allowed. Thus we see, that if we follow this doctrine, we cannot do amiss: and contrariwise, this were a trim kind of speech, to say, we are Christians, when in very deed, there is nothing in us but a vain opinion. And now let us behold the faith which is taught in Popery. They will say forsooth, I believe this and that but if they be asked why believe you so? They will answer, because they were so told. But who is it that taught you thus? Our ancestors. Thus we see, that there is no certainty in their belief, but a vain opinion. And therefore we are to consider of the great grace of GOD to us ward, in that he hath plucked us from that religion: for we go not now by thinking and guessing, but we must stay ourselves upon this infallible truth which he hath given us. In very deed we cannot do thus, without the holy Ghost ratify the same in our hearts. For otherwise it were a jolly kind of speech to say, God hath said it, and this is his doctrine. And therefore until such time as the holy Ghost hath wrought in us to show us that the promises of God are Authentical, we shall but stumble. But as jesus Christ is a faithful witness of God his Father, even so confirmeth he us by his holy spirit, and we are to beseech him that he would perform it more and more in us. And this is it which we at this present are to stand upon. For jesus Christ promised to send the holy Ghost unto his Apostles, as may be seen in john's Gospel, john. 14.16.26. & 15.26. where this promise is set down that jesus Christ said unto them, when I am ascended up into heaven, I will send you the holy Ghost. This saying then he confirmed unto them, that they might constantly look for it. It followeth, john baptised with water, but ye shall be baptised with the holy Ghost. And this is a confirmation of the promise which he gave them: as if he should have said, my office is to baptise, not with water: but with the holy Ghost. And God my Father h●th not given me this office in vain: and therefore you must feel the benefit thereof by experience. Let us therefore understand this one point, that nothing is in vain given to jesus Christ. Now he hath no need of this himself: But it is for his members, to the end we might all draw grace with grace, john. 1.16. out of his fullness. And so let us conclude, that since jesus Christ hath this office of baptizing with the holy Ghost, we must needs feel it by proof, and be partakers of such a benefit: for otherwise it were but an uncertain title, and no truth in it: which were very blasphemy so to say. We are therefore to understand, that jesus Christ acquainteth us with such a Baptism. For, mark what it was that he said to his Apostles. Now S. john Baptist, had told the jews before, that he baptised but with water, and the reason why he so said, was this, that they would have given overmuch honour unto him, and so have derogated from jesus Christ. And therefore he refused this, and said, that he did but administer the visible sign of water: so that it belonged not to him to give grace to Baptism, but was the office of jesus Christ to do it. Behold (saith he) I baptise you with water: Mat. 3.11. Mark. 1.7. Luke. 3.16. john. 1.26. But there is one whom you yet know not, that hath power to baptise with the holy Ghost: whose shoe latchet I am not worthy to untie: for although I came before him, yet am I, no body, and it is he that must have all the honour. And this is the speech of john Baptist: and now jesus Christ useth the same, as if he should say, This aught to be no strange thing unto you: for it was known unto you long ago, how that the privilege of baptizing with the holy Ghost, was reserved to me alone. Now, here might arise a question, why jesus Christ rather spoke of john baptist, than of any other. The reason is manifest: because the greatness of john Baptist, as they had abused it, was a let, that jesus Christ was not honoured as he ought, & although he had spoken of any other, yet would it have been thought notwithstanding that john might well enough have been compared to jesus Christ. And therefore he chose to speak of the most excellent man, to the end he would show that he would not have the world deceived, but that it was himself unto whom all honour was to be given. And thus we see, that where men go about to get themselves credit & estimation amongst men, Saint john baptist here doth all he can to abase himself, john. 3. 30. because he would have no more given unto him, than became him. And after he had used many speeches, he concluded, that he must be abased, and jesus Christ exalted, Neither was this hypocritically said of him, but in truth and in deed. And I would it pleased God that the world would take forth this lesson. But what? We are so continually given to this wicked superstition, as that we look still unto the creatures, who are so many veils, to keep us from beholding of jesus Christ, And by this we see what the cause hath been of the setting up of such an infinite number of Idols in the world. For, look how many holy men and women have been in the world, even so many Idols have been set up: yea, although the graces which God hath liberally bestowed upon us, aught to be Arguments sufficient to have us put our trust in him, & not in creatures. And the papists, when they will honour their Saints, say, it is written. Praise God in his Saints I will not call them beasts, Psal. 150.1. for taking of this place after this sort, seeing the Prophet in saying, Praise God in his holy place, or in his Sanctuary, meaneth the heavens: as if he should have said, praise this divine majesty, who ruleth in his heavenly throne, over all his Creatures. And yet they so magnify the Saints amongst them, as that (as they themselves say) God is not known from his Apostles, or else is placed all in one rank with the rest. Now this devilish Proverb which is among them, A man cannot know God from his Apostles: will be a testimony against them, that they have torn in pieces the glory of god, like mastiff Curs, & have bestowed one piece of it in this place, and another in that: and have divided it even as pleased themselves: and whereas jesus Christ should have been only exalted, and the Prophets, and Martyrs made of no estimation in respect of him, they have turned all clean contrary. Wherefore seeing we are inclined to this sin, to magnify Creatures, and to rob Christ jesus of his glory, Let us so much the rather remember that which is said, That john baptised with water, to show that if we would have any grace, we must neither go to Peter, nor yet to john, john. 1.15. & 3.34. but to jesus Christ, of whom it is said, that he received the grace of God full and whole: to show that we must come to him alone. Moreover, herein hath been occasion taken, to say, that the baptism of john was imperfect: but this is plain deceit: for the meaning of john, when he spoke so, was not to declare the truth of the Sacrament, which he administered, but only to show the difference that was between him, & jesus Christ. And therefore although the sacrament of Baptism which john administered, and the Sacrament which jesus Christ administered, was all one, & tended to one & the self-same end, yet john declared that it was not in his power to make baptism of any force, But that jesus Christ must do it. And therefore it is not to be doubted, but that he administered true baptism: For we look not to the sign, but to the truth: and yet the sign agreeth with the truth of jesus Christ. But the principal matter which we have to consider of in Baptism, consisteth upon two points: that is, that we have put of the old Adam, and are renewed, & united to jesus Christ: & cleansed of all our spots, when God forgiveth us our sins. And this is the sum & effect of Baptism, Mat. 3.2. 8. Mar. 1.4 Luke. 3.3. 8. Let us now consider if john did not all this. It is most certain that he did: For he came & preached remission of sins: & baptised to that end & purpose. Moreover, when he baptised, he preached repentance, which importeth as much as we have said, That we ourselves must be mortified, & this corruption which we received from Adam, must be put of, that the righteousness of god might reign in us. And so, when as we have thrust out all the corruption we can, yet shall we find nothing else in us But what? we must make a difference between the person of the Minister, and the person of jesus Christ. In deed this is true, that when we speak of baptism as it is in itself, Acts. 9.18 it is a washing away of our sins. How so? Because, by it we are confirmed & engraffed into jesus Christ, that we might be cleansed, & live by his mighty power. For so saith the scripture, as may be seen when Annanias baptised Paul, who said to him, come, and wash away thy sins. And when baptism is spoken of, we speak not only of the sign, but of the thing signified: to wit, that we are acceptable to God through the forgiveness of sins, and renewed by his holy spirit, to the end we might no longer live to ourselves and as we lust. Wherefore do we say that all this is within the compass of Baptism, forsooth, because the commission of jesus Christ is most certain and sure: and he performeth that inwardly which is outwardly signified: for otherwise it were but a may game, if the truth were not joined together with the sign. Thus we see how God joineth the truth with the sign to the end we might understand, and know that as the visible sign signifieth a thing, even so also receive we the graces therein signified. And the like may be said of the Supper. For when we come to the supper, look how the minister distributeth to us the bread and wine, even so doth jesus Christ make us partakers of his body & blood, that we might be truly, and indeed, his members: and by that mean, we may say that the supper is a partaking of the body and blood of our Lord jesus. But when we shall come to handle by piece meal the thing which mortal man doth, we must then look what power and authority he hath. As when I baptize, to wit, whether have I the holy ghost in my sleeve to give or not? or when I celebrate the holy supper, have I the body & blood of our Lord jesus, to give to whom it liketh me? Now this were over great arrogancy, to attribute that, to mortal men which properly belongeth to jesus christ. And therefore let us not take from jesus Christ, the office of baptizing with the holy ghost. For, as I take water to baptise, even so doth jesus Christ accomplish the thing which I signify, by his own power and might. Wherefore let us mark the saying of Saint john, I baptize with water (saith he) and jesus Christ baptizeth with the holy ghost. Thus we see what we have here already handled, and shall be more thoroughly in the eleventh chapter. Moreover, it is for us thus to make answer: to wit, Acts. 11.16. that we cannot fulfil the things, whereof we make a show. And yet nevertheless, we must assure ourselves this, that God accomplisheth that, which is signified by the sign: and as by the water, is signified the washing away of sins, even so doth he accomplish it by his blood. And thus we see how we must distinguish between the person of our Lord jesus Christ, and the person of the Minister, to the end every man might have his degree and measure, and we to know, that jesus Christ is the fountain of all perfection. Moreover, this is certain, that when john said that jesus Christ should baptise with the holy Ghost and with fire, this doth not restrain, Mat. 3.11. but that the holy Ghost did once appear in the same shape: For this promise hath been already performed, and shall take place unto the worlds end. Let us then consider, that when the holy Ghost was visibly sent unto the Apostles, it was to signify unto us, that the Church should be always governed by the holy Ghost, & should fill us with so many of his graces as were needful. In very deed, we shall never have them in full perfection, because it is needful that we should be humbled. For if we should have them in full perfection, what would become of us? Surely, we would never have any care to call upon God, neither yet once think that we stood in need of him. And therefore it is meet we should always feel the want of his benefits, to the end we might be stirred up to beseech him liberally to bestow them on us. But by the way, let us understand that we are all baptised with the holy Ghost and with fire: and that jesus Christ will in no wise that his Sacraments should be received in vain of his faithful ones. In deed, although a man be baptised in the name of God, yet when he cometh to age, we see him inclined to all mischief, and therefore we cannot say that he is a new man, but rather like a bruit beast. And yet we cannot say, but that the Sacrament had his full nature and propriety: For baptism of itself is as much as if we were renewed: and then if we be not so, the fault is ours: because we will not suffer jesus Christ to accomplish his grace in us, and so for want of belief, we in such sort close up our hearts, as that there is no entrance for his graces, which he would largely bestow upon us. Thus we see that the Sacrament is never without his power and virtue, howbeit we receive no fruit nor benefit by it, because it cannot enter without faith. We have here therefore to note, that the truth of Baptism is not in the water, but in the holy Ghost. And besides jesus Christ giveth us the holy Ghost. And therefore we are thoroughly to mark, that if we would be benefited by Baptism, we must not stick so much to the water, as though our salvation were enclosed therein: but let us understand that it is the holy Ghost that must work all. Moreover, we see that the world hath received this doctrine very perniciously: for the Papists think, that the grace of God is tied to it, and they charm it like Conjurers, giving to the water, the power of the Sacrament. And therefore they say, that that child that is not baptised, is damned. Wherefore, for the preventing of this danger, they are not only contented to give power & authority to all men, of what state and condition soever they be, to baptise, but even to women also: for fear, say they, that the children might die without baptism. And so, they think that the truth of baptism consisteth in the water: so that by this mean the blood of jesus Christ is laid clean aside. But as for us, let us learn, that the truth of baptism is not in the water, but in the holy Ghost. And yet is not the sign unprofitable: for it witnesseth unto us that our souls are washed: But if we will have the truth of it, we must come to the holy Ghost as we have already showed. Moreover, it is said, that jesus Christ giveth the holy Ghost to the end we should neither seek for it in the water, nor yet at the hands of men, but look up unto heaven. And this is also a point wherewith the world hath been deceived. For who is he that looketh to jesus Christ, when we speak of any thing concerning our salvation? No man: For we think it to be in the power of men, as if jesus Christ had resigned his office unto them, & that he had no more to do in heaven: See I pray you, how blockish we are. Now the Scripture choketh us by the chin (as we say) to make us look aloft: for in it, is the thing which we hear jesus Christ teach us, behold, it is I that baptizeth you. I grant, it is said that God sendeth the holy Ghost: and so doth jesus Christ also: john. 14.16.26. john. 15.26. & 16.7. Mat. 28.18. For when the father sendeth him, he sendeth him in the name of jesus Christ, & at his request: And beside, jesus Christ speaking of himself said, that he would send him. And indeed, he is one and the self-same God with the father. And beside, inasmuch as being made man, he became our Mediator, all power both in heaven and earth was given him, so that he is as it were the very arm and hand, to bestow the graces of God upon us. Let us also note, why it was that john spoke of the Baptism with the holy Ghost and with fire, using these two words: For it is all one thing. When he speaketh of fire, it is because he meaneth to boil us again, to scombe of all our filthiness: as men use to melt gold or silver, when they would fine it, and as we see men purge filthy places with fire. And therefore the holy ghost beareth not this name in vain: seeing it is he that must purge all our spots and blots: and it is also to signify unto us, that so soon as we come into this world, we bring nothing with us but uncleanness, and the longer we live, the greater heap of unclean things we lay up together: whereof jeremy speaketh saying, that man knoweth not himself: jerem. 17.9. for there is such a gulf of wickedness in us, as there is none but God alone that knoweth it. A man may well cast an Anchor into the bottom of the sea, but none is able to search our hearts but God. For we stink before the face of God, and are more filthy than Lazarus, yea too too horrible stinking and filthy. But what of all this? Behold here is our comfort, whenas we see that jesus Christ will purge us by his holy spirit: for we have thereof a sure testimony in Baptism, that he will make us new creatures, by purging of our infirmities. But as by purging with fire, all superfluities are taken away, even so also let us understand that when God will reconcile us to himself, all what soever is ours must be clean taken away. Moreover, let us note, that so long as we shall remain in ourselves, we cannot choose, but perish, and yet if we would always remain safe and sound, GOD must needs bray us that he might save us, and make us become acceptable in his sight. And this he doth by his holy spirit. And thus we see that it is by God alone that we must be glorified. Indeed, we are contented to have a good opinion of ourselves, that we might be extolled amongst men: but when it shall be sifted before the majesty of God, the thing that we thought to be excellent, he will make no reckoning of. Let us learn then, that there is no goodness at all in us: but if there be any, it is because that he hath purged us with his holy spirit. Moreover, when he saith, That it shall be after a while, it is to encourage them the more: and not to murmur, and be discouraged when God deferreth his aid: for we must appoint him no time. And indeed, the time which he taketh is always very short, How so? because he leaveth us not one minute of an hour without aid. As for example, let it be, that we are any war, afflicted, and then we call upon God: howbeit, he will not at the first cho●, forthwith deliver us, but commonly for the most part, the torment increaseth: and yet God assisteth us, because he comforteth us. And this shall we very well perceive, when as we fall into the consideration thereof: For what man is able to bear the least grief that is if God assist him not? By this we see a proof of his aid, when as we quail not. For as S. Paul saith, if we have any tribulation, and do bear it patiently, than we know that God aideth us. Rom. 5. 4. Thus we see that although God delivereth us not forthwith, yet leaveth he not us ever languishing: For so long as we are able to say, that we have life, God promiseth to assist us against all assaults, and to deliver us: howbeit we must war against all the temptations of our flesh, so long as we are in this world. That is very true: But if we look into the shortness of our life, shall we find it to be of any long continuance? No, 2. Pet. 3.8. For, a thousand years are as but one day with God. If we consider them of this, it will be no charge unto us to abide it all our life long. Let us now see, wherefore he said that it should be within a short time after. And so let us learn to make our profit upon this place: which is, not only to understand that jesus Christ spoke it to his Apostles, but that it was also spoken to us. True it is, that we receive not the holy Ghost in a fiery manner: and yet this office was not given to jesus Christ in vain, and we have also the power thereof: neither hath he taken Baptism a way with him: But even as he hath left us the sign, so likewise is it eftsoons a manifest proof, that he will always be present with us, to make this Sacrament available unto us by his holy spirit. And we must also acknowledge, that we are altogether polluted, to the end we might go to jesus Christ, and be made clean by him. In deed, this counsel would never come from ourselves, and therefore must God, by the admonitions which he hath set down for that purpose, bring us to jesus Christ for the finding out of the truth of Baptism. And let us no● be 〈◊〉 foolish as to think that any creature is able to help us: But let us go directly on, to jesus Christ, and acknowledge him to be wholly ours. Surely, when it is said, That he baptizeth, although we see him, to be far from us, & advanced unto this excellent majesty above all other creatures: a man would think that this might be an occ●sion for us to mistrust: but because he is our brother, we have a ready way to come unto him. Let us therefore believe that he will stand to his promise, and that whatsoever he hath said, is undoubtedly true: and beside, that it will not be long too. Wherefore, when we have abidden a day, let us also be ready to tarry a month, and look unto that everlasting kingdom: and so without doubt, we shall not only step for ward, but also continue to go on, until such time as we have attained unto the mark which is set before us. And according to this doctrine, let us fall down before the face of our good God, and beseech him not to punish us for our sinful life passed, but so renew us with his holy spirit, as that we cease not marching on, until such time as we be come unto this glory, whereof he hath already given us some taste and feeling. And so let us say, O Almighty God, and heavenly Father. etc. The third Sermon of the Ascension. Acts first. 6 WHen they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore the kingdom of Israel? 7 And he said unto them, it is not for you to know the times and the seasons, which the father hath put in his own power. 8 But ye shall receive power, after that the holy Ghost is come upon you, and ye shallbe witnesses unto me, both in Jerusalem in all jury, and in Samaria, and even unto the worlds end. IF we could enter into the consideration of our weakness, whenas God forsaketh us, we should do ourselves great good. Now, under this word weakness, I mean all our vices and imperfections: as very feeble things, and easily to be overcome with every temptation, according to the corruption and perverseness of our gross wits and minds. Wherefore, whenas we shall have deeply considered of these things, we must pray unto God, and beseech him to have an eye to the remedying of all the miseries, whereunto we are subject. Thus we see I say, how we shall greatly profit ourselves, by the consideration of these things. We have therefore to note the matter which Saint Luke setteth down here in this place: because he declareth how gross minded the Apostles were, having been taught by the space of three whole years, from the mouth of our Lord jesus Christ all whatsoever belonged to their salvation. Here than we see that they are like unto young Scholars, as if they had never understood one word of that which was taught them. And what is the reason? Forsooth, we should be continually unable to any goodness without GOD should first correct this ignorance: which is a thing that ought greatly to humble us. And therefore, we must understand that our hearing of whatsoever is said unto us, will be to no purpose, and that because it is spoken as unto a Block, until such time as God taketh away the grossness of our corrupt nature: for else we shall never understand what he saith unto us: by reason his word is far beyong our reach. Neither need we any other proof to condemn the ignorance of the Apostles, them their own words. For the question which they asked jesus Christ was foolish, & of no valour: but only a superfluous curiosity, whenas they said unto him, wilt thou at this time restore the kingdom of Israel? now by saying, at this time they declared that they would even at the first dash, have come to honour without any more pains taking, & whereas they were called to take pains for the planting of the gospel throughout the world, they would in no wise away with that, but be forth with filled with all manner of prosperity, with was a double fault: beside, when they spoke of the Kingdom, they nailed also in that: For they thought our Lord jesus Christ should have been an earthly King, and reign after the manner of worldly Princes: and so they being near about him, should take no pain nor have any harm, but live honourably with great offices, and in high dignity. And they failed also in naming of Israel: because they restrained the grace of God to Israel, which he had promised to all the world. Thus we see that they spoke never a word which was not false and erroneous. Moreover, jesus Christ reproved them with the answer which he made them: and although he said not flatly, you are deceived: yet, the words which he used, declare no less, but that he spoke them to their reproof, when as he said, It is not for you to know the times and the seasons, which the Father hath put in his own power: he reproved them of this fond curiosity, for where they should have inquired after some necessary, or profitable matter, their minds roved at curious things, and of no valour. howbeit we must content ourselves with that which it pleaseth God to declare unto us, and we cannot do better than to be ignorant of that which God will not teach us in the scripture, and thus we see how he reproveth this their curiosity. Besides, when he said unto them, Ye shall receive power after the holy Ghost is come upon you: Hereby he showed them, that they were fools to aspire so high, as to inquire and seek after the secrets of God: For they were not able to attain thereto, until they had received this power from above. In deed, they had received some portion of the holy Ghost: but he told them that it was very needful the same should be increased in them: and that it was then, no time to triumph, but to fight: and they might see also, that it was not long before it should come to pass. And afterward he said, Ye shall be witnesses unto me, both in jerusalem, in all jewrie, and in Samaria, and even unto the worlds end: As if he should have said, you think that I should reign like a worldly Prince, but you are deceived, for my kingdom is spiritual. And thus he correcteth their last error, touching their question of the kingdom of Israel, by saying, that the Gospel must be conneied even to Samaria: For there was great enmity between the jews and the Samaritans, albeit they were near neighbours, and agreed so me what in the principles of religion, as we and the Papists do at this day: For there is a kind of familiarity between us, because we have the Gospel, and they also say, that they have it. The Samaritans likewise had the same law, with the jews, but they had altogether perverted it, even as the Papists now do: and therefore the hatred was the greater between them. Now, jesus Christ telleth his Apostles here, That the Gospel must be preached to the Samaritans. We see then that jesus Christ lively reproveth their errors, and bringeth them into the right way. This must we apply to our own use: and in the first place, if the Apostles were so gross minded, as we may see very well, this vice was not in them alone, but it is also in us. And therefore let us look upon this as in a glass, that it is not enough that we be preached unto, but God must also enlighten us, & make a way for his word that it might enter into us, and open also the eyes of our minds, that we may be able to comprehend his will: for else our hearing will be to no purpose, and without profit. And therefore let us beseech God to grant us his grace to understand his will: or else we shall remain in our beast linesse still. Here we see what we are to note in the first place of this Scripture. Now, for the faults which the Apostles committed in their question, we must consider of them, by the reproachful answer which jesus Christ maketh them. In the first place we see, that we ourselves have experience even of ourselves, how curious we are. And now let us see whether we are given to desire such things as are necessary & meet for us. Surely no, for, if we be told twice of a thing, we think it doth but break our brain. Again, if an hard matter, yea & such a thing as in deed is most necessary to be understood, be told us in two words, we think it even enough. What an inconstancy is this in us, not to settle our minds upon necessary things? But if we should hear a sort of tales, lies, and things nothing worth, ho, we would never be weary of hearing of them all the day and night long. And thus we see that our minds are so toyish, as that we have no care of any necessary things: but are desirous of all vain and unprofitable matter: yea, and to speak of any good and profitable thing, it is (as we say) lost labour. Here we may perceive, how we ought to bestow all our life time, to wit, to consider of the grace that God hath given us, in sending of us jesus Christ to make us wise: for this wisdom stretcheth itself through heaven and earth. And this is it whereof S. Paul speaketh to the Ephesians, Ephe. 3.18. when he maketh mention of length, breadth, height, and depth: That is to say, that so farrefooth as our minds are able to reach, we should give ourselves more and more to understand the love which jesus Christ hath showed us, in bestowing of us his well-beloved Son jesus Christ. After this sort (as I have said) must we bestow our time: and yet if we be but preached unto, one half hour, we think it over long. Whereby we see how wandering minded we are to all vain and unprofitable things: and therein take all our delight and pleasure. But if there be any matter in question that might confirm and stay us, or that we be told of things that shall come unto us, we will never hearken to that, but our mind will forthwith be turned clean away, wandering too and fro, building (as we say) castles in the air: so that he which hath Goods, thinketh neither of his possessions, nor of his riches, and he that hath none, will continue and abide like a senseless bruit beast, and never once think upon that which is spoken unto him. Behold I pray you how closely we are linked to this vice, and there is no man, but is condemned before God thereof. And although we see that the Apostles were curious to understand of things which appertained nothing unto them, yet let not us be busy to condemn them in it, but let us know that there is matter enough in us to condemn ourselves. Seeing then we know this to be so common a fault, every of us ought to withdraw his mind from being so fantastical, and not wittingly, be so toy headed, but let us apply our minds, to understand whatsoever it pleaseth God liberally to bestow upon us from out of the knowledge of his counsel, and hold us there: and let us diligently weigh the saying that is here set down. It is not for you to know the times and seasons, which the father, hath put in his own power. Now this saying aught to bridle us and pull us back at once, from all curiosity, yea and although our nature would prick us to go on, yet ought we to draw back, and understand what Solomon saith, that he which goeth about to seek out the secrets of God, shall be oppressed with his glory. Prou. 25, 27. And therefore if we be such curious searchers, he will make us right well feel, that he spoke not this in vain. Wherefore let not us go beyond this reach: but let us look what it is that he forbiddeth us to search after: That which the Father hath put in his own power. Now here might rise a question, to wit, whether the father hath put in his own power, Winter, and Summer, and the rule of all times, and seasons? Yea, it is true. It should seem then, that his meaning is, that we ought not to make inquiry after these things. No not so, for that is not the thing which the father hath in his own power, whereof jesus Christ spoke unto his Apostles, that it is not for them to know of it: but he spoke of things which he reserved a part unto himself, and the knowledge of which, is clearly forbidden us: and therefore not for us to know of it. Now he hath declared unto us, the things which come by order of nature: that winter must be cold, and Summer hot. For if we have any great cold in Summer, let us understand that such a perverting of the order of nature cometh by reason of our sins, and that for the horribleness of them we justly deserve, that all things should be turned out of course: Howbeit God ceaseth not to help all those things. So then, since God hath declared this unto us, he hath not reserved it, to himself alone. For he would not have us to imagine his power to be a superfluous power: but the thing which he would not have us know, he so keepeth back, as that we shall never be able to understand it. This saying then of jesus Christ, it is not for you to know the times & seasons which the Father hath put in his own power is as much as if he had said, be contented with that which I have said unto you, and hold you there: For if you would enter into disputation with him to inquire after that which he would not have you know, It would turn to your confusion: seeing he hath not spared to let you understand, whatsoever he thought to be meet for you to know. Now, if we would go beyond this, this were, as a man would say to set ourselves against him. Let us see then what we are to note out of this place, to wit, we must learn to submit and keep ourselves within a compass and not seek after that which God would not have us know, and diligently understand and search to know, whatsoever he would have us for to learn. And over and beside all this, let us not be too too inquisitive and say, Why is this: and wherefore is that: But let us take heed of such curiousness, as of a deadly Plague. Now, this can no man do, without every of us violently striveth against his own nature: for we are naturally inclined to such foolishness, as to leave the principal matter which is most necessary for us, and to occupy our heads about that which is neither necessary nor profitable, but only foolish and vain curiousness: as every of us for our own part showeth himself▪ As for example: behold, we have the Gospel, the very fountain of all wisdom, which teacheth us to believe in God, to run only to him, and call upon him, to the end we might fight against all our carnal affections, to submit ourselves wholly obedient unto him. Lo, this is the very meaning of our Lord, throughout all the Scripture. Now, we think this to be but a small matter to understand, & every of us seeketh to stick unto such things as God would not have us know: we would feign contruoll our Lord: and we think he had done better, if he had done otherwise, Mark, how it fareth with us. And therefore as I have said, If we would put this doctrine in practice, and not be curious, we must every of us bridle his nature, because it driveth us into such imaginations whereby, man is not contented to consider of God in the creation of the world, although these works therein are enough wherewith to satisfy us. But what? We forget even those his works which he wrought for our redemption (a work without length, depth, breadth, and height) and go about to inquire why God so greatly busied himself in the creation of the world, Ephes. 3.18. seeing it is not yet seven thousand years since it was made. But let us note, that before God created the world, he had made Hell to throw such curious searchers into. And surely he had great reason in it: for over and beside, that this curiosity of entering into such thoughts is worthy reprehension, what a boldness is this to lift ourselves up against GOD, in lifting up ourselves against his works, as though we thought them not to be good? We see therefore that we must content ourselves with the things which God hath given us to understand: for although we have beheld them all our life long, yet have we not have had time enough to understand the lest part of them. And let every man know, that he must obey whatsoever jesus Christ hath said, and not inquire after that which the Father hath reserved to himself, to wit, the things which are not declared by his word. Hereby, we see that he showeth us our uncapableness, which he more and more confirmeth in this that followeth, saying, But you shall receive power, after the holy ghost is come upon you: and then shall you be better able to understand the thing which God hath declared unto you. In this, jesus Christ adviseth us, that we do rashly in inquiring to understand farther of any thing, than God declareth unto us For it is as if we who have no wings, would fly beyond the Moon: seeing that if we knew our state, we would be very wary how we advanced ourselves as we are wonted to do. And herein we are diligently to note this saying, The power of the holy ghost coming upon you: Which is as much as if he had said, understand ye poor and miserable wretches, What you are, what spirit have you to understand so high things? how is it possible for these things to enter into you. Learn therefore to humble yourselves rather, and acknowledge your ignorance, and pray unto God. In sum, we have here a general advertisement, that whiles God leaveth us to our own wits, we are as bruitishe as may be, and the least thing in the world will dull us: so that we shall not be able to understand the least parcel of scripture, although it be handled before us piecemeal. And therefore this understanding must come from God, who of his mere goodness bestoweth it upon us. For although we have the Scriptures expounded unto us, it is none otherwise then as if the Sun shined upon us, being stark blind. Wherefore, there remaineth nothing for us, but to beseech the Lord to help our ignorance. Let us now come to the second error, which is, they would have been honourable at the first, and beside they would have lived according to their hearts desire without any pains taking. Now, this is a fault which is common unto us all: for there is never a man in the world but desireth to reign with jesus Christ in that everlasting kingdom which he hath promised: But when we are told of the bearing of his Cross, and of fighting against Satan, the world, and our own flesh, when we are told of this, I say, we would gladly draw ourselves out of the heap. Wherefore we are so much the rather to consider of this place, to wit, that if we would be partakers of the benefits of jesus Christ, we must even in this life set our hand to the labour. Would we be conquerors with him? let us then fight whiles we are in the wars. And if we would be partakers of all his benefits we must abide all the miseries which he will have us bear in this world. Rom. 8. 17. 2. Tim. 2.12. For as Saint Paul saith, if we be partakers of his sufferings, we shall also be partakers of his joys. Behold, jesus Christ now sitteth in his glorious throne, into whose hand all things are put: But how behaved he himself in this world before he came to it? what numbers of afflictions suffered he? surely he was so afflicted, as that his life was thought to be accursed: for, he was continually tormented all his life long: and in the end, we see that he suffered the most cruel death, that was possibly to be devised, and that which is more, it seemed that God his father had forsaken him, in that he suffered him to be thus condemned by the world. Here than we are to consider, that if we intend to enter into this immortal glory, we must bear his cross in this present life. Now, we could be very well contented to bear a little blame for him. But we would not step one foot forward to abide to be hated, despised, and afflicted. And yet this must we do because it is not in us to change the inviolable order, which God hath set down. We would be glad to know what is done in heaven, but we would not hold the way thither, and surely God hath not placed us here below, but to the end to serve jesus Christ in this world, that we might be partakers of his glory, after that we have with might and main resisted all the assaults which were attempted against us, for the withdrawing of us from him. But if we have a desire to know what is done in heaven, and will not hold the way thither, it is very mockery. We must therefore, look whereunto God hath called us, and we shall find that he hath called us to fight, and it is so hard a matter for us to overcome these combats as that we shall have no leisure to occupy ourselves to seek after vain and curious things which serve us to no purpose: but let it suffice us that we have this word which showeth us which way to hold. Now, here are two things wherewith jesus Christ correcteth the curiosity of his Apostles: to wit, he telleth them, that they must discern of the thing which they have to do. Lo here I say, is the way whereby to correct this fault whereunto we are inclined: to wit, we must look unto the thing which God teacheth us by his word: and then if we shall be very diligent herein, we shall surely be quit of this fault, of being over fool hardy and curious. First of all, they have the promises which jesus Christ made them: The holy Ghost shall come upon you: As if he should have said, Be you contented with that which God meaneth to send you. And therefore let us learn, that when our nature tickleth us, to cast away our fond presumption, and hold us to the promises of GOD, and acknowledge and say, Lo whereunto it is that we must stick, let us then be contented herewith, & feed and refresh us with it. And beside, we have the commandments of God to lead us to understand what he will have us to do. When then we know all this, we shall have no leisure to roam over the fields: But we shall find room enough in the high way: yea even to fly when there were any thing spoken of which he commanded us. Which thing we should more easily understand, if we knew that the word of God were the physic that could amend this curiosity. How is that? Behold that GOD promiseth to assist us in this present life: and jesus Christ likewise hath taught us to desire our daily bread. But what of all this? yet is not this the principal point: for he extendeth his hand even to the bruit beasts and feedeth them. And therefore it were nothing for us to look into: But our principal matter is, to taste his mercy, knowing that he hath compassion upon most miserable wretched sinners, and would not have us perish in our follies, but stretcheth forth his hand to pull us out of them, and therefore let us trust unto it. And beside, he calleth us unto everlasting life with jesus Christ & promiseth us that we shallbe united to him. Seeing then we have all these promises, let every of us acquaint himself with the same both morning and evening, and let it be our wisdom. And beside, we have his commandments whereunto we must cleave, & not be be smeared with superstition, and let every man forsake himself, and live to together in love and charity one with another, soberly, chastened, humbly, and honestly: and be pure & clean from all the filthiness of the flesh: lo here a general rule. Moreover, in them every man is taught his particular lesson. For first the Husband is taught to understand what love he ought to bear unto his wife, and the wife her duty towards her Husband: and either of them are advertised what instruction they ought to give unto their Children. Moreover, the Magistrates are taught their lessons, and the Minister of the word theirs. To be short, this is a perfect doctrine accomplished in all points, where every man is so sufficiently instructed, that no man can be ignorant of his charge and duty. And thus we see what we have to note: And therefore, if every man apply himself hereunto as he ought, without doubt he shall have no leisure to roil over the fields. Moreover, if we be such roiling rogues, surely it is a sign that we never understood the principal point of our salvation, nor yet how to be the Disciples of our Lord jesus Christ. And thus we may be able to reprove these curious questioners, and say unto them, friend, because you are so full of fryvelous questions, surely you never yet understood the effect of your Baptism: for by it you should acknowledge the forsaking of yourself, but you could now be well pleased that God would give you leave to wander whether you lust yourself: well, go your ways and study of these questions, and an hundred years hence they shall be disputed of. Wherefore we ought to be so much the rather diligent, thus to think, mark whereunto God calleth us: to wit, that we might understand, wherein the hope of our salvation consisteth, and beside, let us beseech him that he would have mercy upon us, and that we might also learn to amend our lives. And hereunto must we bend all our wit and force: and when we shall stand in doubt to be drawn this way and that, we must altogether endeavour ourselves to have a regard to our consciences, and then is jesus Christ our Physician, who is able to remedy us. And according to this doctrine, let us fall down before the Majesty of our good God, and acknowledge our offences, beseeching him not to remember our life passed, but to give us warning thereof, to the end that we being ashamed of ourselves, it would please him so to govern us, as that after this life we might reign also with him, And so let us say, O Almighty God, and heavenly father, etc. The fourth Sermon of the Ascension. Acts first. 9 AND when he had spoken these things, while they beheld, he was taken up an high, and a cloud received him up out of their sight, 10 And while they looked up steadfastly toward heaven, as he went, behold two men stood by them in white apparel. 11 Which also said, ye men of Galilee, why stand ye gazing up into heaven, This same jesus which is taken up from you into heaven, shall so come even as you have seen him go into heaven. NOw we have at this time to handle the matter which S. Luke here setteth down, of the Apostles beholding of the Ascension of our Lord jesus into heaven. Now, it is not enough for us that we know the history, but we are also to note that he setteth down this as a chief Article of our Faith: and surely the Articles of our faith are not only profitable, but also necessary for our salvation. Howbeit we shall never profit ourselves greatly by the Ascension of our Lord, without we know it to be true in deed. And therefore Saint Luke saith, that the Apostles saw him ascend: and saith beside, that they abode still gazing there until such time as they were told that they must tarry no longer, but return to jerusalem to do their office as was commanded them, until the judgement day. Thus we see what he saith of the Ascension of our Lord, to the end it might not be called again into question. Very true it is, that is said, that they are blessed which have believed, and not seen. Wherefore, we must believe this Ascension rather than if we had seen it: for since the Apostles see it, john 20.29. and tell us of it, it is not for us any whit to doubt thereof. Let us now come, to the words of S. Luke, That a cloud received him up out of their sight. Now, here might a question be asked, why the heavens opened not, that the Apostles might have seen the glorious estate of our Lord jesus. But there was great reason, why they should lose the sight of him, by mean of a cloud: because our Lord knoweth well enough our condition, and therefore for the correcting of our high minds, it is good we should be restrained. Yea verily, for if the Apostles had seen into heaven, we would have taken occasion thereby to have grown haughty: as we see in deed we are thereto overmuch given. For we are too too mad headed, and without modesty, to desire to understand even those secrets of God, which he would not have us to know. And therefore it was expedient that this cloud should be between them and him. By this than we are let to understand, that we must be humbled, and not be so arrogant as to ascend up into the heavens to search after the works of the Lord. And this instruction are we to learn by this place. Now, it is said that there appeared two Angels: but Saint Luke calleth them men, according to the common manner of the Scripture: For because Angels are naturally spiritual, we cannot see them, except they show themselves in some visible shape. We see now the reason why our Lord would from the beginning have them appear in men's shapes: Howbeit he left always some token with them that they might be known to be Angels. For if we understand them to be only as mortal men, we would never do them that honour which unto them appertained, which would derogate from the giving credit unto their message. And therefore God always set a mark on them, that we might know them. For behold, why it is here said, john. 20.12. that they were clad in white apparel: and in the resurrection also of jesus Christ they appeared in white garments. Herein than the mind of our Lord was to declare that we should reverently receive them, and undoubtedly credit their message. Thus, I say, we see, why S. Luke here saith, that they were appareled in white garments. Now we are here to note all the circumstances of this matter, for God would not have any one of them to be lost, nor yet overslipped: such is his infinite wisdom over all the world. If the Angels then, have such a Majesty in their appearance unto us, what shall we say of the glorious appearing of our good God? For, the brightness of God his glorious Majesty, is not only as the brightness of the Sun, but far excelling the brightness of an hundred thousand Suns, if they shoane here all at once in the world. So then, whenas we see that the Angels should be so precious unto us, as that we should so wonderfully reverence them, we must consider what the Majesty of God is to be spoken of, yea even the very thinking of him, should cause us marvelously to worship him, and acknowledge ourselves to be no body, in respect of him, who is majesty itself. And thus we see what is meant by the speaking of the majesty of Angels, although they appear but in men's shapes? Now let us come to their speech, Ye men of Galilee (say they) why stand ye gazing up into heaven? It is commonly thought that the Apostles were here called Galileans by way of reproach: for we see that the Galileans were of no great estimation in the world And therefore this was the opinion that went of them, as if the Angels should have said, O ye miserable blockheads, know ye not that as he is ascended up into heaven, that so he shall also come again? Howbeit you perceive not why this was thus spoken, and in this sense. And therefore, let us understand, that the angels called the Apostles galileans, because they were taken to be such, & jesus Christ was also so called: and when the Disciples should have been accused to be of the company of jesus Christ, it was asked them, Matth. 2●. Are not you also of Galilée: And sithence the death of our Lord jesus, the wicked have used this saying, as may be perceived by the wicked Apostate julian, who at his death said, Thou hast overcome me O Galilean: being angry and despited with jesus Christ, because he felt that he had overcome him. And so were the Apostles called here Galileans, because they were taken, for those country men. Moreover, it is not without cause that the Angels here reprove them: For they knew that jesus Christ should ascend into heaven, because he had many times foretold them, and also said unto them, john. 16. 7. It is expedient for you that I depart hence, For if I go not away, the comforter will not come unto you: but if I depart, I will send him unto you. And therefore it must needs be that they had forgotten it, seeing they stood gazing up into heaven, to see the issue thereof. For (as I have already said) he had told them that it was expedient that he should departed from them, and had also foretold them that he must reign, and that they should serve him, here in the mean time. He had likewise foretold them that he must sit at the right hand of God his Father, to make intercession for all the faithful: but they rightly showed that they had clean forgotten whatsoever he had so oftentimes manifested unto them. Now, this their ignorance should serve us for a good advertisement: For this was not spoken only for their cause, but for ours also. And therefore let us mark the saying of the Angels, that we might understand what commodity redoundeth to us by the ascending of jesus Christ. But as touching this saying, That he should come, even as they had seen him go up into heaven, That declareth that we must not loo●e for him here below, but when he shall come to judge the world. And therefore, if we will seek for him now, we must do it by faith, which surpasseth all men's understanding. This then is the first point of this place that is worthy the observation. For since we naturally have our minds settled here below, it would go very hardly with us, if we superstitiously bent not ourselves, whenas we should hear the Ascension of our Lord jesus Christ spoken of. And in deed, we see that this is already come to pass, For although he be ascended into heaven, and that it is written, that he shall come down here below even as he was seen to ascend, yet are there great numbers of such as call themselves Christians, who have not ceased looking for him here on earth. So that, it hath come thus to pass, that they seek for jesus Christ in bread and wine, close him up in a Pipe, carry him hither & thither, and play with him as they would play with a Puppet. And from whence came these superstitions, but because our nature is like a s●one here on earth? Now when I say that we are given to be altogether earthly minded, it is because we would eftsoons draw god and whatsoever knowledge we have of him, to us, and make him like unto ourselves. We see then by experience, that we would have jesus Christ continually in the flesh with us: But we see on the other side that the Angels would put us beside such speculations, for they said, ye men of Galilée, why stand ye gazing up into heaven. In very deed, if we will seek for our Lord jesus, we must lift up our minds unto heaven, but we must not seek for him after our own minds and understandings, and therefore faith must at this present bear rule over us. For, do not we know, that faith surmounteth all men's reason? Neither have we such a benefit by inheritance, but it is a grace given us of God to amend our nature. We must then seek for our Lord jesus but not with our eyes, ears, feet, nor hands, But it is faith that must supply all our wants. Even so, whenas we shall have rightly understood this place, we shallbe sufficiently fenced against all popish fantasies, where they say by a piece of bread, Behold here is God: & think he may be closed up like a Puppet, We shall, I say, be sufficiently fenced against them, whenas we understand, that it is said, that we must not seek for him according to a natural man's reason, but by faith. Moreover, we are admonished, not to slack the rains to superstition, and think that we cannot have God corporally with us. And because we have been continually infected with this vice, we ought the more wisely to beware of this point. Exod. 32. We see that the jews said unto Aaron, Make us Gods to go before us. See how we would have GOD to be with us, that we might handle him, and make sport with him? Let us therefore consider of this place, that we might be armed against this vice: For, although jesus Christ hath showed himself unto us, and is our brother, yet can we not comprehend him but by faith: neither must we, when he offereth himself unto us, imagine of him according to our fantasy. Moreover, since we know that he is ascended into this heavenly glory. Let us mark why he is there. Let us in the first place remember us of that which is said, That he is not entered into the holy place made with man's hands, Heb. 9.24. but that he is in heaven, and thereupon maketh intercession for us unto God his Father: so that whensoever we pray unto God, he will not hear us, with out jesus Christ were there in our name: & being there, he is our Intercessor, and is the cause that our prayers come unto him, and that they are heard, even as though we ourselves were privileged, to speak our minds, and power out our hearts before God. And this is it which we read in the Epistle to the Hebrews, Exo. 28. That as the high Priest entered into the Sanctuary for all men. Even so, since jesus Christ is in heaven, we should be certain and sure, that he maketh intercession for us. For, when the high Priest entered into the Sanctuary, he had upon his head the names of the children of Israel, and before him he had twelve stones, which signified the twelve Tribes of Israel: which declared, that although he went in alone, yet he did it for all the rest. Since than jesus Christ is entered into heaven, and beareth us there, although we be, as it were bruit beasts: and carrieth us also before him, to declare that he hath us in his heart: we must not then pray unto God doubtingly, but be assured that our prayers shall always be acceptable unto him, because jesus Christ speaketh unto him for us. Now, if this had been before time thoroughly understood, there had not been such store of Superstition in Popery. For, what is the cause that they have so many patrons? Why run they so fast unto the Virgin Mary? Forsooth, because they never understood wherefore it was that jesus Christ ascended into heaven, For if they had known that he had ascended to be our Intercessor, they would never have said that they had been unworthy to have offered up their prayers unto God: and therefore had need of Advocates: But they had known that since jesus Christ is there in our name, and in our behalf, we might there have access unto him, without either patrons or Advocates. And this we have to understand in the first place. Moreover, he ascended, to the end that sitting at the right hand of God his Father, he might govern the world: and so governeth it, as that he always assisteth his faithful ones, and hath a special care over them. Now, if jesus Christ had continually abode with us, over and beside that we had been more given to superstition, he had not had the power to have had all things under his subjection. In deed he might have had it: But we speak not now of him, but according to that order which he hath set down in his Gospel. And to say the truth, it were a foolish kind of reasoning to say, that otherwise he had not been able to have done either this thing or that, because his power is infinite. But yet he said after his resurrection, that God had given him all power and authority: and this is also our belief, Math. 28.18 Mat. 28. 18 That he sitteth at the right hand of God his Father Almighty. What? is the meaning here of this, that he hath a seat, and sitteth in it? No, no▪ But this is it, that he is an assistant unto God, as his lieutenant. For, if we would stand before the glorious Majesty of God, we should be crushed to powder: but because we might come unto him, we have for us there jesus Christ, unto whom he hath given all things in subjection both in heaven and earth. And although our Lord jesus had from eternity all power, yet we said not, that he sitteth at the right hand of God, until such time as we said that he was ascended into heaven. We see then that he had this pre-eminence over all, after that he was ascended. And here we have to note, that the principality which jesus Christ had, is for us: because he hath no need of it himself, seeing he is everlasting with the Father. But what? he is at the right hand of God in our nature, And it is to this end, that we might be assured we shall take no harm being under his protection. In very deed, he is well contented that our flesh should be troubled, and that we should be wrapped in many miseries: But what then? He is always ready to stretch forth his hand to help us: and let us be assured, that although we abide it for a time, yet in the end it shall turn to our benefit. This then is it that we must understand, when we hear his ascension spoken of. Even so, since he is ascended into heaven for us, let us note, that we ought not to fear any thing so long as we are in this world. Surely, we are subject to so many miseries, as that it is lamentable to see our estate (for we are more than miserable:) and yet we must not be abashed for all that nor yet regard our own persons, but we must have a respect to our head, who is already in Heaven, and say, although I be weak, yet behold jesus Christ is strong enough to make me stand upright: although I be feeble, yet lo, jesus Christ is my force: and although I be full of miseries, yet is jesus Christ in immortal glory, and look what he hath, shall one day be mine, and I shall be partaker of all his benefits. john. 12.31. Eph. 6. 12 True it is, that the Devil is called the Prince of this world: but what then? yet jesus Christ keepeth him short: because he is King both of heaven and earth. Behold the Devils that are above in the air who war against us: but what of all that? jesus Christ reigneth above them all, and directeth all our fight: and therefore we ought not to doubt of victory. I am here subject to such a number of changes, as might even take a way my courage: but what then? Behold, the son of God is my head, in whom there is no change, and therefore I must trust to that. Thus we see what a regard we must have unto his ascension, and make it profitable unto ourselves. Let us now come to the saying of the Angels, ye shall see him come down from heaven, even as you have seen him go up: meaning that we should not look for him, until he come to the day of judgement. Now, this should not only pluck all superstition up by the roots out of us, but also draw us to heaven unto him. Howbeit we have already said, Col. 3.2. that we must not seek for him but by Faith. And since it is so, let us hearken to the saying of Saint Paul to the Collossians, Seeing Christ jesus your head dwelleth in Heaven, in whom is all your life, it is meet that your affection should be on things above, although your bodies be here. Wherefore, since we know jesus Christ to be above, we must learn to forsake the world, and be united to him. There is a great space betwixt him and us: & therefore it were impossible for us to be joined together except we should use the mean which S. Paul telleth us, which is, to mortify these earthly members: as, Fornication, uncleanness, covetousness, gluttony, pride, envy, and all such like: would we be partakers of this Ascension? Then must we not separate ourselves from him. But how should we be joined unto him? Forsooth, we must mortify these earthly members, and all other things that hold us here below. Some are given to uncleanness, some to revenge, some to gluttony, and other some to certain other vices. Now then, as faith looketh upward, even so must our affections follow, to the end we might forsake the world, and all other things whatsoever which may any way hinder us from being united unto our head. Here we see what is meant by this saying, That he will come in such sort as he was seen to go up into Heaven, to the end we might learn hereby to join unto him with all the affections of our heart. By this, the Angels had no pretence nor colour to speak either of the apparel of jesus Christ, either yet of any other things: as many fantastical brains do, seeking after things neither requisite nor yet profitable to salvation: But the speech of the Angels was to this purpose, to show that he would come in visible manner. As if they should have said unto the Apostles, it grieveth you that your master is taken from out of your company: howbeit let not the grieve you: because you shall see him come again in such immortal glory, as ye now see him. Now the Papists have other pretty childish subtleties, saying, that their GOD is in their mass, and and make such sport with him there, even as they lust. Indeed say they, it is very true that jesus Christ will come visibly and manifestly, to judgement: But yet say they, at this present he cometh closely and covertly. Surely, he cometh daily unto us: and it is not for nothing, that the Scripture saith the GOD visiteth us: and it is also well said of us, that the Gospel is a testimony of his presence. But let us mark how it is that he dwelleth with us. Indeed, S. Paul saith, that he dwelleth in us by faith. 1. Cor. ●. 19. 2. Cor. 6. 1●. And therefore let us not give place unto our foolish dolteries, but understand it according to the meaning of S. Paul, saying, Know ye not that you are the Temple of the living GOD, which dwelleth in you? And so as God is invisibly every where, and in all things, even so jesus Christ communicateth himself with us. And therefore, when we are united to him, our souls are fed with the very substance of his body (although he be in heaven) but it is through the operation of faith & of the holy Ghost. For jesus Christ cometh not down corporally. Wherefore, the papists are doltishly ignorant, when they say that he cometh closely▪ and hideth himself under the bread and wine, playing bo peep. Now since we know the meaning of these words, let us apply them to our use: we have said that the Angels promised the Apostles (because they should not think that they had lost his presence) that like as they had seen him ascend into heaven, even so he should come down again. For, what should his descending, and the suffering of his death and passion, do us good if we hoped not to see him again? But seeing it was promised us that he should come again to gather us together, & unite us to himself, what a notable comfort is this for us. And therefore this was not spoken only in the behalf of the Apostles, but also for our behoof: and herein resteth our comfort, that although we are separated from him a great long distance of, yet will he show himself for our redemption. And therefore we may boldly lift up our heads, and overcome whatsoever griefs may come unto us. By this we may very well judge whether we believe in jesus Christ or not. For when we hear it said, that he will come again, and then rejoice at it, and feel his coming in our hearts, it is a token that we have a true belief in him. But contrariwise, if we stand in doubt of that day, and have a mind to put it of, if it were possible, this is a true token of our infidelity. We see then, that faith at this day is very rare to be found in all the world. For, to hear the day of his coming spoken of, should be a great comfort to us: because it is the day of our redemption, as Paul to the Romans saith. Rom. 8.23. Howbeit there are very few that believe it. But if we be sorry and grieved to hear it spoken that that day will come, is this a token that we hope jesus Christ to be our Redeemer? Surely our redemption was purchased by his death: but yet when we shall be rid of this body, no doubt of it we shall then be rid of the bondage of sin. Lo, what an acceptable thing death should be unto us. howbeit, because the universal redemption shall not be until the latter day, we ought to groan, as all the Creatures groan looking for that day, because they are subject to corruption by reason of our sins, and desire to be delivered thereof. We see then that heaven and earth, and all the rest of the Creatures within them, do desire the appearing of our Lord jesus Christ: and shall not we be more ashamed, if we have no greater desire of his coming, then in sensible beasts? For we, have not only the knowledge which God hath given us, as mortal men, but he hath also given us an understanding to wish and desire his coming. And therefore, Luk. 21.28. this is a very notable true sign of infidelity, when as we have no desire to see that day: and beside, if we rear not up our heads so often as we hear this saying pronounced, we sufficiently declare that we have no faith in Christ jesus. Moreover, as the faithful are comforted by this sentence, even so must the wicked feel an inward fear of this coming. And although they make a jest at it, yet doth fear and trembling possess their hearts: which is this, that our Lord jesus putteth them over unto his judgement. And the reason why many men take jesus Christ for their judge, john. 19.37 is this: because they have no will to receive him, when as God his meaning is, to give them him to be their Redeemer. In very deed, there are a number which at this day, make but a laughing game thereat: yet shall they neither will nor choose, Apoc. 1.7. but feel his heavy hand whom they had pierced. For there are some such men, unto whom if the judgement of God be named, that will answer and say, Well Sir well, we shall be sure to see him, but not until he come. As certain of my gentle scoffers, scoffed here upon Tuesday last passed, who not only made light account, and set themselves against God in the Taverns, but also made a muster here, of their impiety and shamelessness: and because they would show themselves to be like the most impudent whores of the Stews, they came and scoffed at God and his word, even in the Church, in the presence of all his faithful. Well let them scoff at him and spare not, yet shall they feel him, I say, whom they had pierced. And let them be sure that he will come, yea that he will come, For he is not ascended up into heaven, to suffer the wicked ones to scoff at him, but that he will surely be revenged of them: and keepeth a register of all their scoffs and scorns. And since they will not willingly come to a reckoning, they shall neither will nor choose but receive judgement with their fathers and brothers, the devils. Now, since this doctrine is delivered unto us for our instruction let us in God's name learn to humble ourselves, and worship jesus Christ: for since he is Prince and Governor of the Angels, whom they obey, let us follow them for company. And beside, let us be well assured, that we may boldly pray unto him, since he standdeth for us before God his Father. Moreover, let us comfort ourselves, if at this day we suffer much, and let us look for that day of the Lord, whereat our Lord jesus hath promised to be, to unite us unto himself. And according to this holy doctrine, Let us fall down before the Majesty of our good God, and acknowledge our offences, beseeching him that he will not suffer us to walter ourselves continually a sleep in them, but awake us and unite us unto his Son, And since he hath called us to the knowledge of him, that it would please him to grant us the grace to profit ourselves therein, until such time as we be brought to that perfection, whereunto he calleth us. And so let us all say, O Almighty God, & heavenly father, etc. The first Sermon of the descending of the holy Ghost. Acts. second. 1 ANd when the day of Pentecost or Whitsuntide was come, they were all with one accord, in one place. 2 And suddenly there came a sound from heaven, as it had been the coming of a mighty wind, and it filled all the house where they were sitting. 3 And there appeared unto them cloven tongues, like as they had been of fire, and it sat upon each one of them. 4 And they were all filled with the holy Ghost, and began to speak with other tongues, as the spirit gave them utterance. We are all, so naturally inclined unto incredulity, as that it behoveth us to have the truth of the Lord, Authentically sealed in our hearts, to the end we might receive it, & stay ourselves wholly thereon. Ephe. 1.13. It is very true that God sealeth it in the hearts of all his faithful ones by the holy Ghost: and mark also, why it is called the seal of the Gospel: yet they which are to deliver this doctrine all the world over, ought first of all to be sealed, and beside, God must so govern and guide them, as that we might at this day be fully assured of the doctrine which they have published unto us, and not receive it from them as from mortal men, but as from God the true Author thereof. For we know, that our faith should have a weak foundation, if we should lay it upon the authority of men. And we should then continually waver and doubt, if we lifted not up our minds far beyond the world, and founded them in, and upon God, since we know, that this word of salvation which is daily preached unto us, cometh from him. Thus we séee, why it is, that this history is set down unto us in writing: to wit, because, that as often as we read, or hear the word of God, we should remember, that whatsoever is contained in the old and new Testament, was not devised by man's brain, but that God hath testified by a visible sign, so farfoorth as was needful, that men were but the instruments only of his holy spirit. For, as concerning Moses and all the rest of the Prophets, they approved themselves to be sent of God: Insomuch, that if we should stand in doubt of their doctrine, it were both unthankfully and wickedly done of us. Now, it is here said, That before the Apostles preached the Gospel throughout the world, God sent down his holy spirit upon them: to the end we might know, that they delivered nothing as from themselves, but faithfully distributed the thing which God had commanded them. We see then to what purpose this present history must serve our turns: For if we were not assured that the Apostles had as it were, become new men, and that God had given them a sure and certain token which declared, that he allowed, and authorised them, what should become of our faith? Surely it would be but a running opinion. For thus we might well enough say, I think so, or, it should seem so: But it were impossible for us to say, that we were rightly and firmly grounded & stayed thereon. For, what is in man? And therefore because this world is nothing but vanity, Hebr. 6.9. it is very meet we should, according to the saying of the Apostle, take Anchor hold in heaven. Here than we see, how we may ride out, all storms & tempests: so that whatsoever either the world, or the Devil devise, yet are they not any way able to hurt us: But we shall always have a sure faith which shall never bend one way or other, when we shall take this for a grounded principle, That it is God that guideth & calleth us to himself, & that the doctrine which is taught us, is his pure & undoubted truth. Lo then, to what end we must refer the whole sum & effect of that which we have at this present read: Forsooth, even to this end & purpose, that when God raised up this mighty wind, his meaning was to declare by a visible sign, that he had chosen the twelve Apostles to carry the glad tidings of salvation hither & thither. In very deed, there were at that time but eleven of them: But yet there remained always a full and settled number, because that Mathias was placed in judas stead. Thus we see, that the number was filled up which was before scattered: howbeit this want, was but for a little while, as appeareth by the words of Saint Luke in the first Chapter going before. Act. 1.26. Here now we see the full number of the twelve Ambassadors of our Lord jesus Christ, whom he had before chosen and marked. Nevertheless, it was meet he should furnish them with graces sufficient and requisite for so high and wonderful a calling. Wherefore it was behoveful they should be fashioned and framed from above, and that God should miraculously work in them far beyond man's reach and capacity. Now, as for the sound of a mighty wind or tempest, that, showed that the holy Ghost came not down upon the Apostles, to make them, only partakers of his graces, but also that the whole world should be shaken therewith: For it was so spoken of by the Prophet Aggeah, in these words: After a while, saith the Lord, Agge. 2. I will make heaven & earth tremble. Which was in deed fulfilled, in the preaching of the Gospel. We see then, that when the holy Ghost descended, that it was not only for a handful of men, but he came down to fill all the ends and borders of the world: For otherwise, we should have had but a cold pull of it, as we say, if we were not thoroughly persuaded that God all at one time sent his holy Ghost for us also, for the establishing of our faith. Moreover, God could have sent the holy Ghost after a milder manner, if he had listed: But let us note, that this sudden violent wind was to abate the pride of the flesh: and again to waken us, because we are over slow and drowsy. Surely, there are two great faults in us, which hinder our feeling of the power of the spirit of God, for the submitting of ourselves unto the Gospel. The one, is, That we are proud and very presumptuous. Now, all this must be pulled down, that both great and small of us might humbly learn, so to worship God, as to abase ourselves altogether, and be contented to live by him and by his mere favour & grace. And therefore it is meet that this pride which is so deeply rooted in our nature, should be violently reform: Because we are over much hardened therein. On the other side, every man feeleth such an heavy earthly burden in himself, as that our minds are altogether occupied & nuzzled in this world. To be short, we are become so blockish, as it were, as that we can feel no taste either of God, or of the power of his holy spirit, without we be wakened spite of our téethes. We see then why it is said, that there arose a tempest, as if it had been a violent or mighty wind. Now, we are to consider in the first place, that the holy Ghost descended to shake, and terrify the whole world, and all mankind, that we might worship God with one accord, and be obedient unto him. But by the way, we must be wakened, because we are too too blockish: and we must also lay aside all arrogancy, that we might be brought to obey his Majesty, seeing we right well know that we are most miserable, and no better than dust and ashes: yea our souls also are very corrupt, until it pleaseth the Lord to renew them. Moreover, when the holy Ghost came down in such a likeness, to wit, in cloven and fiery tongues, that was the more lively to express unto us, how, God would work, by the preaching of the Gospel. If a man speak, his voice vanisheth away in the air, Rom. 1.16. and dieth. Now, it is said that the Gospel is the power of God unto salvation, to all believers. What? can a sound which flieth in the air and vanisheth, bring us to the kingdom of heaven? There is no man living that is able of himself to make the least fly that is: it is said, That the image of God is repaired in us, ●. Pet. 1.23. and that we receive this incorruptible seed, whereby we might attain to this heavenly glory, be companions with the Angels, be transfigured even into the glory and immortality of our Lord jesus Christ, and be partakers, as S. Peter saith, 2. Pet. 1.4. of the divine nature. And may all this be done by the voice of a man? No sure: But it is here namely said, that the holy Ghost is linked with an inseparable bond, unto the word preached. For, why took he upon him this shape of tongues? Surely, there is always some likelihood, between the visible signs, and th● truth which is figured in them. And therefore we are to consider, wherefore the holy Ghost appeared in the form of tongues: forsooth, it was to show, that he would be in the mouths of the Apostles, and would give them whatsoever was requisite for the executing of their office and commission: and likewise, so bless their labour, as that it should not be unprofitable. Now, we know in the first place, that the most able man that is to be found, cannot utter one word, without the spirit of God governeth him. And herein, God showeth what we are, 1. Cor. 12.3. seeing we are not able to open our mouths, to speak one word to his glory, which shall turn to any purpose, without it come from him. It must therefore needs fall out, that the spirit of God governed the Apostles, for else, they had become dumb. We see beside, how groase headed they were: For they might have been more quick and sharp witted, but that God meant to show unto us, as in a glass, by their groasenesse, what we are, until such time as he hath enlightened us with his grace. In deed, when the Apostles kept company with our Lord jesus, whom they took to be their master, they very soberly obeyed his doctrine: But in the mean while, what was their knowledge? without doubt, we see that they were very beasts, insomuch that when we consider of them, how little they profited in so good a School, their slackness should make us ashamed. Howbeit this their dealing hath greatly profited us: For, behold, they were changed in the minute of an hour, whereby the grace of God hath shined a great deal the more, because we see they spoke so wonderful mightily of the secrets of God, whereat every man was abashed, where, before, it was thought to be nothing. Moreover, let us consider of their power and constancy: surely, they all quailed, and it should seem that their faith was dead and of no force. For, mark how Peter even one of the chiefest of them villainously forsook his Master, and yielded himself the bondslave of Satan. Wherefore it was God that must put too his hand: because it was impossible for any man to help it. And so, let us observe, that it was not without cause that the spirit of God appeared in the likeness of tongues, because it was a declaration, that God, by that mean had allowed and sealed up the doctrine of the Gospel, to the end we might reverently, and humbly receive it, and not reason from whence it came: seeing God hath stretched forth his arm, and declared himself to be the Author thereof. And beside, it is not without cause, that they were cloven and fiery tongues. For we know, how mankind had divided itself, by the estraunging of itself from God. And the platform that was laid for the building up of the Tower of Babylon, Gen. 11 7. was the cause that men understood not one an other, nor yet spoke one to the other: so that they thought, that God of very anger had divided them. How falleth it out then, that the Apostles having been always enclosed, as simple and unlearned people, in this corner of judea, were able to publish the Gospel throughout the world, if God had not accomplished that which before he had promised: to wit, Isaiah. 19.18. that all languages and nations should know him? In deed, it was said that all men should speak the Hebrew tongue, that they might agree together in one true faith: But it is more manifestly set forth when as it is said, that all the faithful, of what nation soever they were, should call upon God with one accord, and cry Abba, Rom. 8.15. Father: notwithstanding their sundry languages. Thus we see how the spirit of God would pour abroad the power of his tongues, Ephes. 2.14. to the end that all men might call upon the name of God, that we might all, be made partakers together of this covenant of salvation which appertained only to the jews, until the wall was broken down. And herein we see the unspeakable goodness of God, in converting of ill into good. For if we seek for the cause, why there are so many languages in the world, we must needs confess it to be the curse of God, and yet herein appeareth his wonderful fatherly goodness and mercy, to have the glad tidings of everlasting life to be carried through the world in all languages. Thus we see how God hath converted evil into good. And therefore we have hereby the more to glorify and bless his holy name, because we know that the diversity of tongues have not letted him to declare unto all the world that he meaneth to receive all such as had before estranged themselves from him, and thrust them all, as it were into his bosom, until such time as he hath brought them together into the heavenly inheritance. And thus much for this. Howbeit, this were not enough to have the Gospel preached, and to have God to be known all the world over, without this doctrine had forthwith power, lively to touch men's hearts, that they might be brought to obedience. This than was the cause why the fiery tongues appeared. Yea verily, For in the first place, we had need to be purged, because we are altogether corrupt and defiled. For let our minds be searched, our affections and desires examined, and they will be found altogether soul and stinking. And therefore we must be as men new parboiled, that God might purge us after a strange manner. Again, we are on the other side as cold as may be. Wherefore we had need to be enflambed with the love of GOD: and where we are wholly given to the world, let us look up into heaven, which must be brought to pass by his word. Thus we see, to what purpose this history serveth us at this day: In the first place, it is to the end we might receive the doctrine of the Gospel, as a certain and undoubted truth: because it beareth about with it the mark of God, is sealed with his holy spirit, and is also an excellent testimony of our adoption. We see then how we are brought to obedience, by reason that God hath allowed, and confirmed his Gospel, to the end our faith should not be changeable, and we become wavering, for the altering of our mind and opinion: But that we should go on continually in the right way, until such time as we have finished our course. Here we see how by the power of the spirit of God our faith shall overcome the world. Colos. 2.23. For (as we have already said, and as S. Paul also saith) if we should build upon the wisdom of men, what should become of it? But so long as we have the spirit of God for our ground work, let us be sure never to be shaken. In the mean while, we have to consider with ourselves, because God maketh us at this day Partakers of the thing which we have of late declared: that is, let us call upon him with one accord (although I say we are divided in tongues) & beside let us become new men through the doctrine which is preached unto us: in such sort as that we might know, that there is fire in it to change and cleanse our minds, wits, & hearts, from all the corruptions of this world. For although God's chosen people are brought home again by the mean of the Gospel, yet see we the enemies of the truth become more cruel and rebellious, so that it is even sufficient to set all the world together by the ears, as by experience at this day may be seen. For during the time that the Gospel was not preached, all the world lived carelessly and quietly: and there were not many questions nor disputations. And how so? Forsooth because the devil then reigned without gainsaying. But when our Lord jesus appeared with the pure doctrine of the Gospel, what skirmishing was there forthwith. We see also at this day, what contentions there are amongst those which bear the name of Christians. So much the rather therefore are we to beseech the Lord, to make us feel wherefore the holy Ghost descended upon his Apostles, and to beseech him also to grant us that grace, that we may obediently testify that it was to gather us together, that where before we were severed, we might now be conjoined unto our Lord jesus Christ, as members of his body, and let him be our true head. Moreover, for the attaining thereto, we are also to beseech him so to strengthen us as that our hearts may be set on fire, where now they are key cold: and also to parboil us▪ that the corruptions of our nature might be scoombed of, and to be short, that we might be so renewed, as that we might be quite and clean separated from the world. We shall oftentimes see how the word of God becometh a fire, but it is after another sort, even to consume those which speak against it: according to that saying of the prophet jeremiah, where he showeth that it fared even so with the children of Israel, whom the word of God consumed like straw and stubble for their wickedness and rebellion. And I beseech you let us see, how many at this day can plead not guilty because they stubbornly lift up themselves against God, like foaming wild beasts: or else some scorning, and profane men, who set themselves against God, not giving any authority or honour unto his holy word? In very deed these people shall never make the word of GOD unprofitable, not yet without power, but it will consume them like a hot consuming fire, to cender and ashes. Let us therefore make this observation, why it was the will of God to have the holy Ghost appear in fiery tongues: Surely, it was to this end and purpose, that the faithful might understand that they had great need to be so touched to the quick, as that GOD might change and renew them. Thus we see in sum, what we are to consider of, for the better applying of this history to our use. Howbeit, over and beside all this, let us mark the two principal points of faith: and then let us return to ourselves, and understand what we would do, if GOD wrought not therein. First of all, there is in faith, knowledge and certainty, and next of all, is assuredness and constancy. Now when God speaketh, we are even deaf at his words, because our minds are altogether set upon this world: and indeed we will account all the wisdom that is contained in the Gospel to be very foolishness, until such time as God hath enlightened us. 1. Cor. 2.14. In the first place therefore, God must open our hearres for the understanding of this truth, & for sticking thereto, otherwise we shall be both deaf, blockish, & without apprehending of this word. Thus much then for this point. Now, for the second point, it shall stand us in hand stoutly to withstand all the assaults & attempts wherewith Satan assaileth us: and to be well armed & appointed for the same purpose. And how is it possible for us to be so, until such time as God hath put to his helping hand? and there is no way to help that but by the only power of the holy Ghost. And therefore, although we be an hundredth times taught the Gospel, yet forsomuch as we are light & fickle brained, we should soon be pulled from it, if God did not strengthen us therein: yea and at this day it is so full of perils & threats, as that the silly faithful souls can no sooner open their mouths to call upon God, but that they are forthwith, at the point, to be put to death: neither can they any sooner confess their faith, but that the fire is lightened utterly to abolish the memory of our Lord jesus Christ. Since than it is so mightily stood against, as that they who should defend the Christian faith, Satan hath inflamed them, if it were possible, utterly to overthrow all, must not God therefore show his power herein? We are then at this day taught by experience, & admonished, what need we have to put in practise the thing contained in this history, & thereupon pray unto the Lord, & beseech him, that as his will & pleasure was to testify unto us the coming of the Gospel into the world, which was wrought by the power of his holy spirit, even so likewise that every of us for our part might feel the same. And, as we ought fully to be persuaded and resolved, that the word which is preached to us is not of men: Even so also ought not the interpretation thereof, as S. Peter saith, 1. Pet. 1. 20 he handled according to every man's fantastical head: for he setteth down these two points together, saying, Since the spirit of God hath spoken by his holy Prophets, we for our parts also, when we would understand that, which is delivered unto us by their doctrine, aught to lay aside our own natural reason, & fantasies, in saying, It seemeth thus to me, & I think so: & soberly & discreetly, beseech the Lord to govern, and lead us by his holy spirit unto the understanding of his word, whereof he himself is Author. And thus much for this: now, forsomuch as, at this day we see, how the Devil hath filled the world with a number of Sects, so that there are many heretics which cease not to trouble and infect the purity of the Gospel: and beside, since there are such a sort of contemners of God, and of Mastiff Curs, in whom is neither faith nor yet religion: so much the rather had we need, continually to offer ourselves before the Lord, to the end he might enlighten us with his truth, and we to be so united unto our Lord jesus Christ, as that nothing may be able to separate us from him. And again, let us beseech him to grant us a stout and constant mind unto the end: Because, that although the enemies of the truth be never so fierce, yet that we may notwithstanding persevere & continued still therein, that Satan thereby might be vanquished. Neither must we be careful only for ourselves, but also, think of others. In deed, it is an easy matter for us here at this day, to make confession of our faith: for we see not the bright stambing fires before us, as our poor brethren do, neither do we hear the terrible threats wherewith they are threatened, nor yet feel we the tempests & garboils that ●ight upon their heads: & yet are we the members of one body. Now, what is the reason why we thus assemble ourselves together, but to the end we might be joined together in a true brotherhood, since God of his infinite goodness hath adopted us for his children, & daily witnesseth unto us, that he will be our Father? And therefore it is good reason that we should be careful for these who are as it were, in the Wolves chapes, & daily feel strange troubles: let us have this compassion upon them at the least, as to beseech the lord to secure and strengthen them in all their conflicts, so farfoorth as shall be needful: and not suffer them to be confounded: So that howsoever Satan goeth about to overthrow their faith, yet that it would please him to give them patience and perseverance unto the end. We had need also to be admonished of the things that are even at this day come to pass: For, if ever there were any persecution, at any time attempted, it is even now, and especially, in one place the fury of the enemies of God, hath within these eight days been so set on fire, as that they have taken greater occasion than ever hath hitherto yet been seen, to execute their cruelty against the poor faithful souls of God. We see also how Satan hath possessed these cursed tyrants, insomuch that they are become so frantic, as that there is no hope any way of their recovery. And even there, are our poor afflicted brethren thrust out for a pray, being watched and narrowly looked unto, and it may very well be seen that there is the greatest preparation for fury and cruelty that may possibly be thought on: so that the obstinacy of the wicked against God, is more incorrigible than ever it was. This then is our benefit, that God in the mean while hath granted us leisure earnestly to consider of it, and to put this history in practice which here we see: to wit, that since the holy Ghost descended upon them who were of one accord (as Saint Luke maketh mention) Let us learn to assemble ourselves: and although we be far from blows, yet let us join ourselves with them that fight, by aiding them in their conflicts, with our prayers, and supplications: and that in such sort, as that the spirit of God may be the guider of the whole, and we for our part, so zealously inflamed, that in stead of our key coldness, that we may fervently and earnestly call upon our God. And as for our brethren who have need to be confirmed in such assaults wherewith they are attempted, let our good God show that it is he himself which worketh in them, and guideth and governeth them. Moreover, we are thoroughly to consider of this saying, of consent and accord, that we might be brought back again unto our head, even jesus Christ our lord. For we see, how plentifully the Gospel is at this day preached: but if there were a register kept of the faithful, we should find a small number of them, & thin sown: For there are but a few places where the pure doctrine of God is preached: and yet, where there is any Church, there are in it many contemners of God, and dissolute and profane people, who would infect all the rest, if God by his wonderful power preserved them not. And beside, there are some which would even continued still in their beastliness. Yea, there are such a number of them at this day, as that for these twenty or two and twenty years a man cannot perceive that they have gone one step forward in the knowledge of God: for they no more know faith, nor worship, than very bruit beasts. Other some there are, who although they have knowledge sufficient, yet want courage and boldness, and are altogether drowsy, making no reckoning either of God or of his word so that the number of the true sheep & Lambs is very small. Now, we see by the way, what scope and elbow room the Devil hath all Europe over: for there, all his leasings, deceits, and illusions are received: and the world is so bewitched, as that it is impossible to bring it again in frame. We see how men do not only set themselves against God, & wittingly blaspheme him, but also are furiously inflamed, that a man would think they would pull the Son out of heaven, & take his light from him. Now, when we see all this gear, we had need join ourselves again unto our head, Christ jesus our Lord. For, what is the cause of this contempt and ungodliness, & of so many rebellions & mockeries in the world, but because grace is not granted to all men to be led under this excellent Shepherd, whom God his father hath appointed for us. And we know that they whom he keepeth, shall never perish, as he himself hath said. john. 6.39. & 10.28. Wherefore, let us submit ourselves unto our lord jesus Christ, if we will feel the benefit & accomplishment of the thing which S. Luke here speaketh of, to our salvation: to wit, that God doth not only speak to our ears, & his voice resound in the air: But his doctrine also, pierceth our hearts, that we might be so inflamed, parboiled, & renewed, as that we might cast away the corruptions of this world: So that, as we would be taken & allowed for his people, we might in truth call upon our God in the name of our Lord jesus Christ, unto whom we are conjoined, to this end, that he might perfectly unite us unto God his father. And therefore behold why this holy Table is at this present made ready for us. For, as I have before said, we cannot possibly be partakers of any of the graces of the holy Ghost, but by being the members of our Lord jesus Christ. Now, how can we attain thereto, without he offer himself unto us, & biddeth us upon such a condition, as truly joineth us unto him: and he so dwelleth in us, as that whatsoever he hath, is ours, whereby we might enjoy the benefits which were granted to him in our name: Isaiah. 11.2. It is said in the prophesy of Isaiah, That the spirit of God rested on him: howbeit, it was not, because he had any need of the same, nor yet for his own private use: But it was for the benefit of his whole body: to wit, the whole Church. Let us then know, that since the Supper is at this time offered unto us, that the meaning of our Lord jesus is, that we should seek all our felicity in him. And because we are very far from him, he of his great goodness cometh near to us. In very deed, he leaveth not his heavenly glory: For we must not think that he descendeth here below (as the Papists imagine) to bestow his body and blood upon us: But although we are far from him, yet ceaseth he not to refresh us with his body and blood, neither let us leave so far forth as shall be needful for us to be perfectly united to him. Now, mark why I say, perfectly, although in very deed he maketh us go on in some measure: but yet how ever it is, let not us leave to join ourselves to him. And let us understand that he will not deceive us of our hope seeing he hath declared unto us, that he is our head, and we his members: and that if we suffer him to govern and guide us, we shall find him to be a good and sure guide: and the power of his holy Spirit to be infinite to defend us. In the first place then, when we come to this holy Table, Let us understand that it is a secret, surpassing our capacities and therefore we must here give place unto faith. And let us know, that the thing which we cannot conceive and understand, is notwithstanding accomplished by the secret and invisible grace of the holy Ghost: for, see how we are made partakers of the body & blood of our Lord jesus Christ. Moreover, since he dwelleth in us, and that we are truly and in deed his body, let us not doubt, but that whatsoever Isaiah speaketh, of the graces of the holy Ghost, they belong and are proper unto us, In very deed, we receive not the holy Ghost perfectly: Ephe. 4.7. because there is a measure of the gift (according to the saying of Saint Paul) and we must increase in it more & more. Besides, it is not without cause that our Lord jesus hath so distributed it to us by certain and sure portions and degrees: For, it is needful that his power should be made perfect in our weakness, to the end we might hang always upon him, 2. Cor. 12.9. and carefully call upon his holy name: that we might also be humbled, because we know that there are many things in us which may be amended. We see then that we should understand, that jesus Christ dwelleth not in vain in us: because he will effectually witness unto us, that his holy Spirit will power forth his power to strengthen us in him, that we might forsake this world, and come unto heaven. It is said in that place of Isaiah, That the Spirit of wisdom rested upon him: by which he meaneth to show, that we are nothing but darkness and miserable blind fowls: and in steed of thinking ourselves to be both able and skilful, we shall always pervert and falsify the truth of God, until such time as he enlightened us, and granted us an heavenly clearness, which cometh not unto us either by birth or yet by inheritance. And it is said beside, that he hath the spirit of the fear of God: and all because our desires are so many enemies against the will of God, until such time as they be reformed, Rom 8.7. and altogether changed. Besides, it is said also that he hath the spirit of power, to the end we might understand our weakness, so that we could not choose but quail, if we were not strengthened from above, we should then feel all these things, whenas we should come to the receiving of the testimony which is here set down unto us: and we should be persuaded that as mortal men distribute the bread and wine, even so will our Lord jesus work therein, because it is done by his authority & in his name: & is no devised thing of man's brain, but that jesus Christ is the Author thereof. Thus we see whereunto we must apply this history. Moreover, let us be so united unto this head, as that we may worship our God with one heart and one mouth and in the mean while let us join ourselves together. For it is not said that the apostles joined with all, in one accord Because all the whole town of jerusalem was an enemy unto them: and yet although they were but few in number, and a contemptible people, they ceased not to persist, and join themselves together under the Ensign or banner of God, in the name of our Lord jesus Christ. Even so then seeing there are such a number of Cur Dogs barking against us, and that the Devil raiseth up, so diversly, many troubles, let us join ourselves together so much the more constantly: and let not the bond of our concord be loosed, Rom. 12.18. that we may by that mean be able to set ourselves against Satan & all his supporters. True it is that we ought generally to seek for peace with all men without exception: For we should love those which hate and persecute us, and wish them good, although they deserve it not: and yet we must be their enemies, for otherwise we should separate ourselves from jesus Christ. And therefore, let us set ourselves against all the world and let us beside understand that we must forsake ourselves to be joined to our Lord jesus Christ: and he doth us no hurt nor wrong in raising up the incredulous people against us, whenas we go about to make an accord amongst ourselves, and to join and unite ourselves together in the name of our Lord jesus Christ: and let us also understand that he alloweth and liketh of our accord, and although we are but a handful of people, yet let us boldly contemn the world, and all Satan's adherents, & gods enemies. And although in respect of them we are nothing, let us not doubt but that God alloweth of us, and dwelleth amongst us. At what time that S. Luke described this matter here in this place the Sacrifices were used in the Temple as they had been before time, and the Priest was there present in all his dignity and pontificalibus. There was also the common order of all their glorious and glittering show, so that a man would have thought that God had been tied to this people. Now, the holy Ghost descended, but upon one house, nay rather but upon one chamber, wherein the poor fearful Disciples were even like silly lambs compassed about with wolves. A man would have thought that the state of these people was miserable: and yet see, the holy Ghost appeared unto this little and simple company. Even so, although we at this day be contemptible in the world, & no great number, yet let us not doubt but that the Son of God will pour out the power of his holy spirit upon us, and cause us to feel his graces so far forth as he seeth to be needful: and therefore let us be so contented with this inestimable benefit, as that we envy not the prosperity of the ungodly, & enemies of God: and that he doth us no wrong that the world desp●eth us, and be taken for rotten members: let this be but as a matter of nothing unto us, so that we remain united and joined together: I mean in that unite which we have by the mean of the Gospel, and of our Lord jesus Christ, who is the fountain of all goodness and life, and in whom also is all perfect joy. Now let us fall down before the Majesty of our good God, and acknowledge our offences, beseeching him to forgive us them, to correct us for them, & wholly to rid us of them. And so let us all say, O Almighty God and heavenly Father. etc. The second sermon of the descending of the holy Ghost. Acts. 2. 13 OThers mocking, said, These men are full of new wine. 14 But Peter standing forth with the eleven, lift up his voice and said unto them, Ye men of jury, and all ye that dwell at jerusalem, be this known unto you, and hear my words. 15 For these are not drunken, as ye suppose, seeing it is but the third hour of the day. joel. 2.28. 16 But this is that which was spoken by the Prophet joel. 17 And it shall come to pass in the last days (saith God) that I will power out my spirit upon all flesh: and your sons and daughters shall Prophesy, and your young men shall see visions, and your old men shall dream dreams. THese words which Saint Luke hath here set down in the beginning of this parcel of Scripture, serve for a notable example of the wickedness and unthankfulness of men. For behold how the Apostles, who were very well known to be plain country men, & of base estate, spoke divers and sundry foreign tongues and languages, excellently handling the true religion, and declaring the salvation which was in Christ jesus. Now, this thing in deed, was sufficient to have caused them, who heard it spoken of many days after, to fall into a great admiration: and therefore it could not be chosen, but that they which presently behold, & with their own ears heard them speak, must needs be stirred up to be brought to the true obedience of the word. Howbeit they would not acknowledge the works of God, whereby they ought to have magnified and glorified him, but even made a jest at them. Well, this fault was not only in the world at those days: but we may see it also in this our age. For God worketh so mightily and effectually always, as that we are no way able to comprehend his doings: and yet for all that, we are no whit moved to thank him for them, but especially, for that great benefit of calling us to the knowledge of his Gospel, which he hath largely bestowed upon us. But contrariwise, do we not see a rabble of scoffers mock and jest at the words of the Lord, and make as great an account of preaching, as if it were an old wives tale told unto them? In which their doing, bear they that reverence unto the word of God which they ought? without all doubt, no. Notwithstanding, although there be a great number of such scoffers, as neither profit by the word of God, nor yet by his miracles, (as some such there were in the company of the Apostles) yet let us not be any whit offended at them, but continue firm and constant, lest we fall into the like condemnation, for the contempt of the wonderful works of God, & for our not honouring of him as he ought And this is a good observation for us in the first place. Now, S. Luke saith, that Peter in the behalf of all the Apostles showed that the scoffers and contemners of God were greatly overshot, to scorn and jest at such a miracle which they manifestly saw before their eyes, and that they ought not to have attributed it unto any. such drunkenness, whereof they accused the Apostles. For, he saith, Ye men of jewry, and all ye that dwell at jerusalem, be this known unto you, and hear my words: for these are not drunken as ye suppose, seeing it is but the third hour of the day. We have here first of all to observe, that the men in old time reckoned the hours otherwise then we do: For they made the first hour to begin at the rising of the Sun, and so they had always twelve hours from the Sun rising unto the going down thereof, and as the days grew longer or shorter, even so made they their hours. Moreover, they divided the day into four quarters, to wit, the first quarter began at the first hour, and continued until the third, the second, from the third hour, unto the sixth, the third, from six to nine, and the fourth, from nine unto twelve. So that the sixth hour was as it were, noon, and the third, was betwixt eight and nine in the morning as we reckon. Let us now come to the reason which S Peter brought, by which he showed that they were not drunk, as the jews thought. For, it is as much as if he had said, It is now about the third hour of the day, and that is (as I have already said) betwixt eight and nine in the morning: and therefore it is not likely that men would be drunk at that time of the day: and such men especially which gave themselves to serve God, And herein Saint Peter reproveth drunkenness, and showeth it to be a very dishonest thing for a man to be drunk in the morning. And yet we shall find a great many more than needeth, that are given to be so drunkenne as that they have neither wit, nor reason. And some of them will not be drunk with that which they take in the morning, but will be so blockish with their wine which they gull in the evening, as that a man would think they had done nothing else but bybbed from the peep of the day. Another sort there are, who for fear they should not have drink enough, will begin so early, as that they will be drunk all day long: and thereupon the wine so bereaveth them of their wit and understanding, as that they can neither go nor stand. And therefore Saint Peter saith, That these men here are not drunk: whereby he declareth that God is highly displeased therewith. Now, we are in this place to note, that the jews so abhorred drunkenness, as that when any of them would fall to be drunk, they would be sure to drink drunk in the night, because they were ashamed that any other should see them. And herein we see that men were more shamefast at those days than they are in these: because at that time they loved to do it in the night season, & now they make no reckoning to be drunk at noon days: and then forsooth, they must needs have a nap, & so keep the liquor warm in the press. And this we are sure to see by them, that they will show themselves what they are even at the sermon time: For ye shall not see them scarscely an hour at the hearing of the word of God, but they will forthwith manifest the very effect of their drunkenness by their drowsiness, so that they receive no benefit in the whole world by coming thither. And no marvel: For the wine and the meat being not perfectly digested, by reason of the over gorging of themselves, wherein they exceed the very bruit beasts, causeth them to be so heavy a sleep. Yea, and ye shall many times see them sleep at a Sermon in the morning, whenas a man would think they had neither eat nor drunk. But herein they show what great delight they have in the word of God: and to this they can make no excuse, because they come presently from their rest. And now to the matter, S. Peter speaketh according to the manner and custom that then was, saying, It is not like that these men are drunken, since it is but the third hour of the day. He now here apply this miracle which was done unto his doctrine. For, the holy Ghost was not given to the Apostles that they should be silent, whenas any thing were moved which tended to the glorifying of the works of GOD: but that they should be strong, constantly to deliver out the word of God, and publish the Gospel accordingly as our Lord jesus had granted them the mean. And therefore we see that God wrought wonderfully, and that the preaching of the Gospel throughout the whole world by so small a number, came not from men. Now, S. Peter in his Sermon showeth an holy boldness of the spirit of God, and giveth them to understand, who made a mock at the miracle that was done, and thought not reverently of it, that jesus Christ manifesteth not himself unto those which scorn and scoff at his works. Moreover, when he sayeth, And all ye that dwell at Jerusalem, He speaketh universally to all men, and yet it appertained not but unto those which made a scoff at the miracle. For there were many at that time, who reverently accompanied the Apostles, that greatly wondered at the matter. Why doth S. Peter then attribute it to all those that jested thereat? Forsooth he did it to this end and purpose, that by the reproving of this their fault, he meant too do good too all the company, and by that occasion confirm so much the rather the hearts of all such as were abashed, and make them in an admiration and reverence of the works of GOD, by utterly refusing the foolish and fantastical opinion of all these, and such like Gybers'. And even so would we likewise at this day do: For if there were any scoffers amongst us, and that we meant to reprove this fault, we would cry out against all, although the whole company were not to be charged therewith. And yet no doubt of it, all they whose consciences were guilty, would surely condemn themselves: for their own wickedness would sufficiently witness against them, without being charged therewith, or yet the matter by piecemeal laid open. Nevertheless, it is meet that men sometimes should somewhat be narrowly pressed, and found fault with, as it were, by name, and to be remembered, and pointed at with the finger for their offences: because they would then, be more ashamed, then if they were generally reproved. Howbeit it is a wonder to see, that some men can in no wise abide to be rebuked of their faults, although it be generally done: for thus they would cover it, why say they, although there are a great many guilty of the vice which is spoken of, yet are there some, innocent thereof. And so, we shall hear them murmur, saying, why crieth he out thus against all men? For, if there be any such, must he therefore reprove all the rest, and speak it so generally. Thus we see how all of us continually murmur against doctrine, and yet we see, that although there are but a very few which made a jest at this miracle here spoken of, yet S. Peter delivereth his speech unto all men, when he saith, All ye that dwell in Jerusalem, be this known unto you that these are not drunk as ye think. And therefore when we see that S Peter spoke after this manner, let not us be wiser than the holy Ghost, and when there shall be a fault which is not in all men, yet let not us for all that cease to tell all men of it, and although there may be some which are not guilty thereof, yet let them by this example take heed they murmur not, because they know themselves to be void of such a vice, and yet if they should be more narrowly looked into (it may be) they would be found guilty of a thousand other as great. Let us now see what Saint Peter meaneth by the making of this Sermon: Forsooth, his intent is, to bring the people to the knowledge of jesus Christ: and this was indeed the end why the tongues were given to the Apostles. For the diversity of tongues did even shut up the gate against the Gospel, so that without the knowledge of them, it seemed impossible to have the Gospel to be preached throughout the world. And therefore Saint Peter saith, If ye remember the prophesy of the Prophet joel, the promise therein contained, is accomplished by the coming of jesus Christ. For, after the threatenings of the Prophet, he setteth down this promise, That God would power out his Spirit upon all flesh. Wherein he showeth, that when God will punish the iniquity of the world, it is not to make his chosen people despair, but to confirm them by the exercise of the troubles in this world, which are rather laid upon the chosen then upon the reprobate. We see then, how that our Lord is not so ready to power out his vengeance, but that he pardoneth all those which have recourse unto his goodness and mercy. For he is always near unto them, Psal. 145.18. which truly call upon him. Now this hath continually been the common vain of the Prophets, that when they would comfort poor sinners, they would bring them to the knowledge of jesus Christ. And it was not without cause: for take us from jesus Christ, and then, what shall we find in God? Surely we shall find such an excellency and highness in him, as shall throw down all creatures into the bottomless depth: because that when we are come to the knowledge of ourselves, we shall find nothing in us, save sin and iniquity: to present ourselves before the majesty of so great and mighty a judge, we can by no means possible look for any other thing, than the justice and rigour of his vengeance, prepared for us by reason of our iniquities. And I beseech you, which of us in deed shall be able to exempt himself from out of the number of sinners, that he may be bold to say, he had not need have recourse unto the knowledge of jesus Christ? And yet we see how careless we are in this behalf. In deed there is no man that will openly say, that he would not know jesus Christ: howbeit there are but a few which will travel to seek for him as he ought to be sought for. And therefore it is no marvel though the Prophets stood always upon this point to bring us to the knowledge of jesus Christ: for that is the only mean by which we must be reconciled unto God, and whereon we must be grounded. We see then that when the holy Ghost came down so abundantly, that it was to none other end, but that all such as were estranged from the knowledge of jesus Christ, might be called and we all be brought together to be the people of God, & so receive him. But for the better understanding of this place, we must lay open the saying of the Prophet, It will come to pass (saith he) in the latter days that I will power my spirit upon all fl●she: and your sons and daughters shall prophesy: and your young men shall see visions, and your old men shall dream dreams. Herein is to be observed, that although the Prophet saith that the holy ghost shall be powered out upon all flesh, yet that all men shall not receive him: because we see that a great many are bereaved thereof. Nevertheless, God calleth us all, but we unthankfully and wickedly withstand him. And this is always a true saying, That none cometh to him, but such as the holy Ghost draweth. By this also we are let to understand, that if we come unto jesus Christ by faith, and so, humbly hold us there, we shall receive the graces of the holy Ghost so abundantly, as that we may be able to communicate them unto our neighbours. And thus we see, that jesus Christ calleth us all in general: howbeit it is very far of, that all do come unto him, because we refuse the benefit that is offered us. And how so? Forsooth by reason we make ourselves not worthy thereof, always desiring rather to give ourselves unto our vanities, then unto the fear of God. Wherefore, since it is so that many receive not the graces which are offered them, although they are all called: here might a question be asked, why the Prophet than speaketh after this manner. In very deed, the Prophet his meaning is to use this general kind of speech, to show that God will bring some of all estates and ages to know him: and also because he maketh now no difference between the jew and the Gentile: For the power of the holy Ghost worketh every where. We see that the people of the jews, were even the very first amongst all other nations, who knew the true God: and although the believing jews were few in number, yet was the holy G●st offered unto them all. In like case were the Gentiles also instructed by the preaching of the Gospel. Thus we see it to be no wonder in the saying of the Prophet, that God hath powered out his spirit upon all flesh. Now the doctrine which at the beginning was set forth by the preaching of the Gospel came first of all to the jews, to the end that the saying of Ezechiel might be fulfilled, that from the fountain of Jerusalem, the rivers should overflow even unto the uttermost parts of the earth. Wherein, the meaning of the Prophet is, that the diversity of tongues had never been spread abroad, if the holy Ghost had not been sent unto the Apostles, to have dispersed their doctrine throughout all the world. And therefore let us rightly consider, how God by his incomprehensible wisdom hath wonderfully wrought to have the gospel to be published: for although jesus Christ had very sufficiently instructed the Apostles: yet were they but gross headed, until such time as they had received the holy Ghost: But after they had received him, see how they became of simple souls, such great and learned Clerks, as that they understood the diversity of tongues, the want of which (as I have already said) was an hindrance to the publishing of the Gospel. And therefore, it was not without cause that the Prophet joel said, that God had powered out his spirit, upon all flesh. Moreover, we are to observe here in this place, this saying, That the old men and young men should prophesy. Whereby he declareth that both old and young should be partakers of the grace of the holy Ghost, And therefore, it is not now needful for us to seek for any gloze, to understand the meaning of the prophet in this speech, All flesh▪ because the very Text, sufficiently showeth his meaning. Now, when he saith, That the young men should prophesy, He spoke then according to the manner of the time in those days: because GOD used these two kinds of means with his servants, either in vision, or else in dream, according to that which is set down in the book of Numbers, Num. 12.6. that God would show himself unto his Prophets by visions, & speak unto them in dreams: But it is said, that he would speak with his servant Moses, mouth to mouth. Howbeit it might be alleged, that the doctrine of the law & the doctrine of the Gospel is not like: & that although God manifested himself unto the Prophets in the old Testament, yet will he not show himself unto us after that sort. To answer this, it is to be considered, that although the prophet useth these terms, yet doth he it, only to fit himself unto the time wherein he was, because we should not say, but that we have a greater measure of knowledge. For to say truly, GOD never showed himself so manifestly in the old Testament, as he hath now done to us by jesus Christ. For where God had appointed the offerings to be sacrificed in the old Law, which were but figures and shadows to be oftentimes used, that it might be seen that men could not come near unto God, but by the mean of a Mediator: we have at this present the personal presence of the Mediator himself, who once for all hath fulfilled every thing, by his alone Sacrifice. And therefore there is now no Sacrifice to be done for the purging and sanctifying of sins, Mala. 1.11 but only the Sacrifice of thanksgiving unto our GOD: who therewith is well pleased through our Lord jesus Christ. And although it is said in the Scripture, that at the coming of our Lord jesus Christ, Altars should be set up throughout the whole world, to Sacrifice unto the Lord our God, yet must we leave the figure, and rest in the truth. For, inasmuch as the Altar was a sign of the worship of God, because it is said that Sacrifice should be done all the world through, the meaning is, that God should universally be worshipped. No doubt of it, the Pope, with all his College of Cardinals, and all other his dear friends the romanists, will conclude upon this place, that there must needs be Sacrifices had. And therefore, when they would have their Mass allowed, they bring in this testimony of the Scripture. Howbeit if it were so, as they make themselves believe, Surely, surely they must needs conclude that jesus Christ hath not yet appeared, nor that his kingdom is yet come. Nevertheless, we see the contrary. And therefore, seeing the Prophets have thus said, it is not only to show that God should be universally worshipped in spirit & truth, and not in figures: Moreover, here is to be noted, that the saying of prophesy, is not meant by the Prophet, to tell of things to come, as in the old time it was taken: but the meaning is, that whosoever shall have the gift of prophesy, should be able to teach and apply doctrine, to the end we might be brought to the knowledge of the truth and profit thereby, And so, the promise that was made unto us of the coming of jesus Christ, containeth thus much that we should be more deeply seen in heavenvly things, than heretofore we have been. For we see in very deed that S. Paul calleth it the wisdom of God: ●. Cor. 2. under which all things should be subject. We are now therefore, briefly to conclude upon all things: That as our Lord in sending jesus Christ his son into the world, to make unto us a more lively assurance of our salvation: Even so, by sending unto us his holy spirit, he hath made us greater partakers of his graces, than ever he did before. The Prophet joel soon after setteth down in this place, That God will do wonderful things in heaven above, and signs in the earth below, blood, fire, and vapour of smoke: that the Sun shall be turned into darkness, and the Moon into blood. These words show, that great and marvelous things must come to pass, whenas jesus Christ shall manifest himself. And why so? Forsooth, because the the world shall then be changed. For they which would follow jesus Christ, must wholly alter their nature. And therefore is the coming of our Lord jesus Christ called the latter days. Moreover, this is not spoken for a day, or for a month: But the Prophet referreth all that is here spoken, unto the whole time from the coming of our Lord jesus Christ, until the day of judgement: so that we must enclose the wonders which shall be done at the coming of our Lord jesus Christ, from the time of his coming, unto the last day. And to say truly, the forwarder we go, the greater things will he do, as we daily find by experience. Now, that we understand the meaning of the Prophet, let us apply the same to our own use. For where it is said in the first place, that God will power out his spirit upon all flesh, we are to consider, that the greatest benefit which we can possibly have, is to be partakers of the graces of his holy spirit. And this is the most excellent gift which God bestoweth upon us, in respect whereof, all the worldly liberality which he rendereth unto us is nothing For, whensoever we are bereaved of this gift, jesus Christ is taken from us, and until such time as we are clothed with him, all whatsoever we do, tendeth to our condemnation. Wherefore, God saith, that we cannot be his children, without we be bedeawed and sprinkled with his holy spirit. Now, if we be not his children, we shall never be partakers in the community of jesus Christ. For although God offereth unto us his graces, yet is jesus Christ nothing unto us until such time as we have received the holy Ghost. Let us then conclude hereupon, that unto the time that we are partakers of the holy Ghost, we are reprobate, and the children of perdition: because it is he which sanctifieth and maketh us holy in the sight of God. So then, until such time we be as called by the knowledge of the holy scripture (which we can no way have, but by the gift of the holy ghost) to lift up our minds on high, we are fast tied to the earth, as if it were in Hell. And hereupon it is that Saint Paul speaketh, when he saith, Rom. 8.14. That they which have received the holy Ghost, guiding themselves according to the will of God declared in his word are I say, the children of God: and they, without all doubt are the children of the Devil, who following their carnal affections give themselves over to their pleasure and delight. Thus we see how necessary a thing it is for all those that would be accounted the children of GOD, to have the knowledge of God's truth. Moreover, we cannot excuse ourselves, if we receive not his graces: because he offereth them unto all: but we are so accursed as that we forsake the benefit which he would bestow upon us. And herein is known the goodness of God to us ward, that although we strive always against his will, yet ceaseth he not for all that, to offer himself unto all: as it is here said by the Prophet That young, and old, men and women, shall all receive of one and the self same spirit. And it is to this end, that no man might be able truly say, O Sir, I am utterly unlearned: and therefore it is impossible for one to understand the Scriptures, whereby I might receive the holy ghost. Why, I beseech you, hath God promised unto the learned alone, the grace of his holy spirit, & to none other? Now, surely this is a very strange kind of excuse. And therefore, when we see that God so liberally dealeth, as that he will neither exclude age nor sex from receiving of the holy ghost, are not we very accursed to withdraw ourselves from him, when as he is desirous to come near us? And to say the truth, the prophesy that is here spoken of, is to be accomplished at the coming of our Lord jesus Christ. Wherefore since he at this day hath all power and dominion, it must needs be manifested, & we must also understand, that the thing which was foretold, is most true. And therefore since the thing that was spoken of, hath so manifestly appeared, cursed are we, if we do not our best to walk in the fear of the Lord, and receive the graces which he offereth us. We have already said, that he taketh exceptions too none: Howbeit we are so wicked, as that we cannot take in good part the thing offered unto us. What is the cause thereof? surely, surely, our infidelity. Wherefore neither young nor old can excuse themselves of this fault, in not submitting themselves unto the obedience of God, seeing he hath called all thereto. Neither is it to be wondered at, although they so little profit in this doctrine For if we mark it, the elder sort will grow so obstinate, and over grown in wickedness, as that no exhortation will do them good. And the younger sort are as dissolute as Devils: For if they be exhorted, they wax so mad as that to any man's thinking they would tread under foot, both God, and his word, and as many as deliver it. Now, jesus Christ, who is the wisdom, mildness, and meekness of the Father, will have nothing to do with such foxes and Lions. And if they be told, that they must humble themselves under the mighty hand of God, to the end they might understand that they have a Father in heaven, who will not care only for their bodily nurture, but will also entertain and govern them by his holy spirit, they pass not an haw of all this, but take leave to do what wickedness soever they lust. Now, because the time will not serve, to proceed any further herein, we will reserve the handling of the residue until Sunday next. And sith we cannot be acceptable in the sight of the Lord our God, but by the mean of our Lord jesus Christ, let us fall down before his majesty in his name, and beseech him so to instruct us by his holy spirit, as that we may understand that the Prophets spoke by him for our instruction, and that we also might learn to benefit ourselves, so that it might turn to the glory and praise of his holy name, and the edifying of our neighbours. And so let us most humbly say, O Almighty God and heavenly father. etc. The third Sermon of the descending of the holy Ghost. Acts. second. 18 ANd surely, in those days, I will power out of my spirit upon my servants & upon my handmaids, and they shall prophesy. 19 And I will show wonders in heaven above, and tokens in the earth beneath, blood, and fire, and the vapour of moke. 20 The Sun shallbe turned into darkness, and the Moon into blood, before that great and notable day of the Lord come. 21 And it shall come to pass, that whosoever shall call upon the name of the Lord shall be saved. UPON Sunday last passed, we declared unto you, how that at the coming of jesus Christ, God so powered out his great treasures in the world, as that both men & women, young and old, were partakers of his grace. Now, the riches which the Lord God of his bountiful goodness so liberally bestowed, were no earthly riches, which could perish & come to nought. But even the holy Ghost himself, from whom cometh all the riches and treasure of salvation. And beside, we have showed that God hath not done it only for a time, but is also ready to continue the same which he hath spoken: yea and at this day he enricheth us with his graces if the fault be not ours. But we be so accursed, as that we are void of them by reason of our unthankfulness: For his liberality, is as great at this day as ever it was in the time of the Apostles (whenas he sent down unto them the holy Ghost) even to make us partakers of the self same grace, which he liberally bestowed upon them: howbeit, we are so incredulous and faithless, as that we stop that way upon him, by which he would come unto us. For when he calleth us by his word, to make us partakers of his holy spirit, we draw arsewarde: so that a man would think, we had conspired to set ourselves against him. And where, both old, and young, men, and women, are called to be partakers of this grace, and aught to endeavour themselves by all means possible to receive the holy Ghost, and more and more to persevere and continue in receiving of the same, we see the elder sort to be more hard hearted and obstinate than the rest: and the younger people to be given over to all kind of lewdness: so that, if they, be told of their dissoluteness, they wax so mad and furious, as that it should seem they would mar all. And when men should be manlike, and sharp witted, to give diligent heed unto the word of God, they are become as blockish as bruit beasts. And where the women also should be humble, and walk soberly, and honestly, they are extreme dissolute, and too too gallant, and full of all superfluous vain vanities. And therefore, if now we see not men enjoy the graces of the holy Ghost, which God here speaketh of, that he will pour out upon his servants, and handmaids, it is not because he hath changed any whit his determination and purpose, but by reason we will not suffer him to do us good: For, when he cometh near us, we draw backward. Wherefore, he is not the let, why we do not all receive his graces. For, the Prophet saith (as we have heretofore said) That God will pour out his holy spirit upon all flesh. He namely sayeth, upon all flesh, which is, upon all people without exception. True it is, that jesus Christ was sent unto the jews, not only to pull them from out of the bondage of the Devil, but to make them partakers also of the gifts of the holy Ghost. Howbeit, we are at this present, gathered altogether into one Church, and therefore there remaineth nothing but to show the effect of our Christianity, and of the graces which God hath bestowed on us: and then let us not doubt, but that we shall receive the gifts of the holy Ghost, since it is said, that God hath not poured them out upon one or two, but generally upon all men. Wherefore, it is not enough for us to boast that we are Christians, without we show the effect thereof, that it may be known, that we vainly take not upon us this name of Christianity. For, we must not do as many of the Papists do, who neither care for God nor his word, but content themselves only with this bare name of a Christian: and so they may be called by that name, they care for no more. Now, if they be asked, and if they be Christians, I pray you, what answer will they make? Surely, they think they have great wrong offered them, to have this question demanded. What? I beseech you good Sir, will they say, are we not Christians, have we not been baptised? Yea iwis, I grant it: But what faith have you for all this? Verily, they will say, that they believe as the Church believeth. And so by this mean they have aswadled faith, wherein their teachers have instructed them, in saying, That it is sufficient for them to believe as the Church believeth. Let them also be asked, how God is to be served and worshipped, why, they think that question is soon answered. And thus doth God justly punish the iniquity of men, when we see simple souls guided by such instructors of Satan, to bring them tumbling headlongs together into the bottomless pit of hell with themselves. Thus we see how this Romish Idol hath licoured Christendom with all kind of lying, and false doctrine. And how so? Forsooth, because men have stopped up the way against the word of God, and are contented to be lycoured, with leasing. But by the way, let us come home to ourselves, and let us neither condemn the Papists, nor yet any others, but eftsoons apply this doctrine unto our own use. First of all, we have the Gospel, the doctrine of all wisdom, and yet how deaf and blockish are we? we are daily preached unto: But what instruction receive we thereby for all that? Surely, surely, it is well enough perceived, and the fruit that cometh by it. Without all doubt, it is truly said, That we have the Gospel: But if we live not in all obedience thereunto, what testimony shall we have, that we are the servants of God. For (according to that which we handled on Sunday last) we cannot be the servants of God, without we be partakers of his holy spirit, who is not without cause called the spirit of wisdom: For, by this we are showed, that we cannot have so small a portion of the holy Ghost, if we will continue it, but that God will more and more augment it in us. In very deed, every man cannot have the like measure thereof: howbeit, that is no let why we should not increase our small Talon. For although a man hath the gift of tongues, yet may he not have one some grace which an other man hath? And hereupon is that saying of Saint Paul verified, Rom. 12.3. Ephes. 4.7. That God will give of his graces to every man according to such measure as we are the members of jesus Christ. As we see, that the members of one body, have not all one office: For the feet will do that which the hands cannot do: the eyes are put to an other manner of use then the ears are: and so consequently, are all the parts of the body. Even so, our Lord will bestow his holy spirit upon some, after an other sort, than he will upon other some: and yet it is all one and the self same spirit, and therefore if we would be known to be Christians, we must have the knowledge of that which is spoken of: and that it is God which guideth us by his holy spirit, to the end we should not be like unto those blind ones which walk in infidelity. And thus much for this saying, That God will pour out of his holy spirit upon all flesh. Moreover, where it is said, That they shall prophesy, herein the meaning of the Prophet is to signify unto us, That when God will instruct us, he will do it so perfectly, as that the doctrine shall not only profit ourselves, but that we shall also be able to teach others. And in deed, whosoever shall receive greater graces from God than the rest, is so much the more bound to instruct the base and simple ones, and give himself to teach his neighbours. Wherefore, let us understand, that after God hath instructed us, that it is our duty to labour to bring others unto the knowledge of him. And hereupon it is that Isaiah speaketh, saying, Isaiah. 2.2. Mich. 4.1. Let every man take his neighbour by the hand, and lead him up unto the holy hill. And this is one of the most principal points, whereby God alloweth our Christianity, when as we so love our neighbours, as to instruct them in the word of God. Now, this is done by the doctrine which we have received of him at the hands of the Apostles, which came out (as we said last Sunday) of the fountain of jerusalem, whose rivers so overflowed the whole world, as that every man might not only receive it for his own behoof, but also distribute it unto our neighbours. In deed, all men are not Doctors to teach: howbeit if we be Christians, we have sufficient wherewith to exhort our neighbours. Let us now come to the other part of the prophesy of the Prophet joel, where it is said, That God will send terrible and wondrous signs, blood, and fire, and the vapour of smoke. The Sun shall be turned into darkness, and the Moon into blood. Wherein (as we have briefly said) the Prophet meant to show, that when God would visit his people at the coming of jesus Christ, although great felicity and blessing was promised, yet the meaning was not for all that, but that we should see horrible and marvelous things. And therefore it was very needful that we should be told of it, to the end we might understand, that the coming of jesus Christ was not to place us in this world as in a Paradise, and to live in it at our ease and pleasure: But that jesus Christ was sent to an other end: to wit, that we might be drawn from these earthly things, and be lifted up unto heavenly matters. And to say truly, there were never so horrible and wonderful things, as were at the coming of jesus Christ. Now, if it be asked why such things came to pass, after that jesus Christ was manifested: it is because we were so cursed, as that we would not receive the graces which he would have bestowed upon us. And therefore, when our Lord offereth himself unto us, and we refuse him, must he not then of necessity so lift up his hand, as to thunder and storm, that we might be afeard of that our so great unthankfulness. We see therefore why it is said, that when God had poured out his holy spirit, that we must needs see wonderful troubles, and when we have looked unto heaven above, and upon the earth beneath, we shall see in them both, such great trouble and fear, as that a man would think heaven and earth should even go together: so that the Sun should be darkened, the Moon be turned to blood, the Stars fall from heaven, and other wonderful signs appear. In very deed, there are some which restrain this unto the latter day: howbeit, the Prophet meaneth to speak of all the reign and dominion of jesus Christ, until his coming at the last day to judge the world. And therefore we must apply all the signs whereof the Prophet here speaketh, unto our time. For if we considered of the things which are come to pass, even since the Gospel hath been preached in these days, yet could not be possible but that the very thinking of them would make the hairs of our head stand upright. Surely, if we had seen the things that were done at the coming of our Lord jesus Christ, we should have been very blockish if we had not been afeard: For if we did but rightly consider of the things that are continually done even at this day, we should have matter enough to wonder at. And therefore it was not the meaning of the Prophet, to signify for a season, the signs that should here appear at the coming of jesus Christ: For, although at his coming, he poured out his great treasures, to disperse them abroad upon all men, yet for all that we shall see marvelous judgements, by reason of the unthankfulness of men, who will not receive the thing that is offered them. And to the self same purpose serveth that saying of jesus Christ, when he spoke of the destruction of the Temple. For mark, Mat. 24.3. the Disciples asked him, when all these things should come to pass, and what sign there should be of his coming, & of the destruction of the world: for they thought as fond as the jews, that the Temple should continued even unto consummation of the world, and that they in the mean while should reign peaceably like earthly Princes. Thus we see what the question was that they asked, notwithstanding, that jesus Christ had no speech of the last day. Now, he answered them thus, you shall see (saith he) marvelous terrible things: For, you make this reckoning, that ye shall dwell here on earth peaceably, and rule at your pleasure: howbeit ye shall find it clean contrary, because there will suddenly come deceivers: and beside, the Devil will do all he can, to spread false doctrine in every place: There shall be pestilence, wars, and famine, so that a man would think that the world should be turned upside down. And when you shall see all these things, yet is not the end come: For, jerusalem shall be destroyed. Whereby he showeth, that it is so far of, that the jews should have any peaceable life here in this world, as that it cannot be chosen but that they must feel the judgements of God come upon them for their unthankfulness: which shall soon after be dispersed throughout the face of the whole world. And consequently, he goeth on and saith, That after the troubles in those days, The Sun should be darkened, and the Moon lose her light, that the Stars should fall from heaven, and all the powers of the heavens be moved. Which words agree just with the saying of the Prophet: as if he should have said, That great troubles shall not only be seen here below, but also, if a man did look up unto heaven, he should see a general confusion. And yet must we not for all that but come for't ourselves: For although we see both in heaven and earth, many troubles, and breaches, so that if we went all the world over, we should see nothing else but all accursed, yet must we take pleasure and delight in the maker of all these things. This then is the sum and effect of the meaning of the Prophet. And this is at this present spoken even unto us: For although God visiteth us, and bestoweth his Gospel upon us, yet doth he not it to this end that we should in such sort live here, as it pleaseth ourselves, in all ease and delight, and be void of war, famine, and pestilence: But we are advisedly to consider, that when such things come to pass, and that we see so great and general a confusion, so that we cannot tell which way to turn us: we must even then, I say, prepare our hearts, patiently to abide those afflictions, and not think them strange: because they light upon us for our unthankfulness. For, the meaning of our good God is, to show himself a gentle and loving Father: and if we patiently suffer these things at his hands, it will appear, that he calleth not us his good Sons for nothing: But if we be so rude and unmannerly, as that we will not take, and acknowledge him for our Father, is it not meet that he should correct us for such a contempt. For, let us understand, that he hath as great authority over us, as any father hath over his child. Howbeit, he is a Father for ever: and therefore, when as he afflicteth us (be it never so grievously) yet must we not despair for all that: But we must understand that he doth it because we are unthankful. We see then in sum, how we are to consider, of the judgements of God, and that whatsoever the Prophets have foretold, is fulfilled even before our faces. And now, let us come unto the comfort which the Prophet setteth down hereupon: which is, That whosoever calleth upon the name of God, shall be saved. If he had said no more, but that which went before, we might then in deed, have been marvelously astonished: because, it were altogether to discomfort us: but he setteth down eftsoons a comfort withal, That if we call upon the name of God, we shall be saved, even amidst the greatest troubles and dissensions that may be: yea, for although hell were ready to swallow us up, yet have we this assured refuge, that if we trust in our God and call upon him, we are out of doubt to be saved. When any man is grieved and troubled, than this is the coming of Satan, to make him distrust, to the end he might not come unto God, and call upon him. howbeit here is a great comfort which we ought to lay hold on, to the contrary, in that God appointeth us no set time to call upon him: so that whensoever we are cast down, as it were, into the bottomless pit of hell, yet may we even then call boldly upon him. For, as the Propet sayeth, That he which shall call upon the name of God, shall be saved: even so contrariwise, he that calleth not upon him shall be damned: yea, although he were as in a Paradise. For, if the very Angels did not call on him, God might reject them: which is impossible to be done. Now, we may hereby see, that it is impossible for us to continue here in this world, one minute of an hour, without we did call upon the name of God. And therefore, we ought to call this lesson oftentimes to mind: For the Prophet pronounceth judgement against all those which call not upon the name of God, in saying, That whosoever calleth upon the name of God, shall be saved: and thereupon necessarily ensueth, That he which calleth not upon him, shall be damned. And forsomuch as we are so cold and so easily withdrawn from the calling upon the name of God, The Prophet (by the saying going before) his meaning was to declare, that we must not leave of calling upon his Majesty, no not when we are in the midst of all the greatest troubles which may come unto us: For, although heaven and earth should conspire against us, yet must we even then call upon the Majesty of our God, both with heart & mouth, and with all power and strength. Howbeit, it is not enough that we say with open mouth, a Pater noster, in Latin, or else, Our Father which art in heaven in our mother tongue, except it be said with the right affection of the heart grounded upon faith. For otherwise, we may say over this prayer, ten, twenty, and thirty times: and yet they shall be but words wherewith to beat the air. I will not speak of the intermeddling of the ave Maria amongst, thinking by such silly gauds, that they truly call upon the name of God as he requireth. For surely, such kind of people are far from the true calling upon the name of God: but are even like Witches, and Sorcerers, who can not forget their old Devilish superstitions. And therefore we must not marvel overmuch at such relics of Satan: Rom. 10.14. because they never had, nor yet have, any faith in jesus Christ. For how shall they (as Saint Paul saith) call upon him whom they have not believed? And this place is worthy the noting: Because Saint Paul telleth us, that when the calling upon the name of God is spoken of, that we must seek after him as after our Father: since we know that all the benefits which we have come from him, and that he is ready to receive us, so soon as we turn unto him. For else, what courage might we have to crave any thing at his hands, if we were not sure of this? And therefore, let us be fully persuaded, that when we in truth, call upon the Lord our God, that he will receive us. We see then by this, what a fantastical imagination the Papistical fondlinges have. For, thus they say, That we must in no wise presume that God will hear us when we call upon him: and their reason forsooth is this, forsomuch as we know not whether we be in the state of grace or not: For this, say they, were too too great presumption to think. Why, what is then to be done? Forsooth, They tell us that we must pray doubtfully: and that it is sufficient, if we remit all to their mother holy Church: to wit, that we must have this answer always ready in our mouths, I believe as the holy Church believeth. Thus we see how, that they would have our faith to be doubtful and uncertain. Now, Saint Paul telleth us, that God liketh not of this gear: For, he sayeth, That the Gospel is not preached unto us, to make us stand in doubt, but to assure us of our salvation. And therefore we may easily judge what Popish faith is, wherein we were nuzzled in the time of ignorance. Wherefore, let us understand, that God hath bestowed a singular grace upon us, in pulling us out of that darkness of error and superstition wherein we were, and hath given us his Gospel to bring us into the way of salvation. When we then shall consider of all these things, we ought to sigh and groan, seeing that God of his great goodness, hath chosen us amongst all the rest of the nations, to bestow the knowledge of his most holy and blessed word. Now, this is the mischief that is in Popery (as hath been already said) when as they say that we may not in full assurance call upon God, for that, say they, is presumption, and therefore that he is to be called upon, doubtfully. Neither are they the simpler and common sort of people which do maintain this: But even the greatest and chiefest Doctors, and such as are thought to have all the holy scriptures imprinted in their hearts. In deed they will not be over earnest, in defending of their Mammets: although, to say truly, they take very great pain to maintain them: But when any occasion is given unto them, to vomit out their blasphemies, they will be so stout, as that a man would think they were Bedlam like. And why so? Forsooth, because the Devil would have them hinder us, from calling of the name of God as we should. Even so then, as many as pray unto God as the Papists do, let them be assured, that God misliketh of them. For (as hath already been said) we must not pray unto God after this manner, as to say, repeat, and oftentimes mumble up, the lords prayer. Because all they that so do, are no better than Sorcerers and Witches. It is true in deed that we should not, from the heart, make over long prayers: For when we do pray, we should forsake ourselves, and forget our own nature, the Devil, and all his enticements, to the end we might the more readelier come unto our Lord God. And after this sort it is that we must deal. Moreover, let us be well assured of this, that if we know not rightly to call upon the name of God, we have nothing. Let us therefore thoroughly consider of this saying, That we are all damned, as many as call not upon God. For, it is written in Genesis, speaking of the cursed line of Cain, Gene. 4.26. That they builded themselves houses, & strong Towers, and yet for all that they had not the true calling upon the name of God: But, it is said, That after Adam had begotten Seth, that the name of God was a fresh called upon. And therefore, God at that time was worshipped and honoured: For after that Seth, had been once taught the worship of God, he himself also soon after taught his children to do the like. Now, we see, that about the worship of God it is only said, That the name of God was called upon. This then is the most principal point that we ought to hold. For, although this name of Christian, flieth about amongst us, yet do we but abuse it, if we call not upon the name of God. Neither can we (as Saint Paul saith, and as it hath been heretofore touched) call upon him without we have first, believed in him. In very deed, the farther from blows, the bolder we are. For we shall see a number of Scoffers (when they are upon their Ale Bench) that will be then, as good Christians as any in the world: and a man would think them to be the true Champions of jesus Christ, and had gotten at his hands whatsoever was possible to be had of him. And beside, some of them would promise to work wonders, whensoever the time should come: and (to hear them speak) a man would suppose, that if Christianity were utterly lost, it should be found in them: But if they be narrowly sifted, and the bottom of their hearts searched, we shall find nothing less in them, then that they promised, and would be the first that would forsake God. And why so? Forsooth, because they have not this consideration with themselves, to think what they are: For, whensoever every man shall look well unto himself, he shall find a sea of sins, whereof he can no way be rid, without by sighing and groaning we run unto God, and call upon him in our necessity. Moreover, we are to understand, that the Sermon, which S. Peter made in the City of jerusalem, is at this present made unto us, to the end we might profit ourselves thereby: and let us also note, that he brought not in the place of the Prophet joel for nought. And therefore, let us be sure to trust unto this promise, That whosoever calleth upon the name of God, shall be saved. And according to this holy doctrine, Let us fall down before the Majesty of our good God, and acknowledge our offences, beseeching him so to bless us with his grace, as that we may so confidently call upon him, as that our prayers may be acceptable in his sight, so that we, being delivered from all superstition and idolatry, might truly worship him, to the end we might take him for our Father and Saviour, and he likewise at last acknowledge us for his children. And so let us all say, O Almighty God, and heavenly Father, etc. The fourth sermon of the descending of the holy Ghost. Acts. second. 22 ye men of Israel, hear these words, jesus of Nazareth, a man approved of God amongst you with miracles, wonders, and signs, which God did by him in the midst of you, as ye yourselves also know. 23 Him, after you had taken by wicked hands, being delivered by the determinate counsel & foreknowledge of God, have ye crucified and slain. 24 Whom God hath raised up, having loosed the sorrows of death, because it was impossible that he should be holden of it. AFter that Saint Peter had in his Sermon declared, that the promise contained in the prophesy of the Prophet joel was accomplished, by the descending of the holy Ghost upon him, and upon his companions the Apostles, for a testimony, and as a pledge which the Lord God meant to communicate unto his Church, and unto every faithful member thereof: and yet that there must needs fall out great troubles, and that the faith of the Christians might be proved and tried: After all these things, I say, he bringeth the jews to jesus Christ. For sith the holy Ghost was given, they could not choose but acknowledge the coming of jesus Christ: Because it was said, That the prophesy of joel should not be accomplished until the latter days. And therefore, when as we see the holy Ghost thus poured out, it is a sure token that God hath sent jesus Christ, to the end he might make an end of our salvation. Now, this is an excellent manner, and a very conveent order of teaching, which we are here to note, to wit, That, look how many graces of his holy spirit, God giveth us, are even so many means to bring and guide us to jesus Christ, whereby we might learn all wisdom of him: For he is the very fountain, out of whom we must all draw the same. And to say truly, First of all, forsomuch as he was the word of God from the beginning, he is also the life and light of men. And because he hath received most perfectly, john. 1. 4. john. 1. 16. all the graces of the holy Ghost, forsomuch as he was made man, we are to receive from out of his fullness, grace, for grace. Wherefore, by him it is, that we must have favour before God: For if we would draw near unto his Majesty without this mean, we were never able to have access unto him. And therefore must we go the direct way unto jesus Christ, For, since we know that he hath most perfectly received the graces of the holy Ghost, we must be all partakers of them by him and through him. And so, Saint Peter useth here a very good reason, to admonish the jews, that the Redeemer was come, to wit, that in as much as the holy Ghost was poured out, that it was in the latter days. And beside, he saith, Ye men of Israel, hear these words: jesus of Nazareth, a man approved of God, amongst you, with wonders, miracles, & signs, which God did by him in the midst of you, as you yourselves also know: him, I say, being delivered by the determined counsel and providence of God, you have by wicked hands crucified and slain. This is even he, by whom God hath wholly given himself unto you, and yet have ye put him to death. And yet notwithstanding ye must needs confess that it is the very self same man which was promised you in the law. He came to be your Saviour and Redeemer: and this you can neither will nor choose but acknowledge, because he remained not in death: For God gave him victory over death, and he overcame it. Thus we see in the first place, what it is that Saint Peter telleth unto the jews, that he might bring them to the knowledge of jesus Christ. And it is to be noted, that he speaketh of nothing here, but of the death, and resurrection of jesus Christ. For first of all, it can not be otherwise, but that the jews must needs understand that jesus Christ was the Son of God. And this is it whereby Saint Peter meaneth to prove it, in that which he here propoundeth. Now, there are two things, which we are to understand of jesus Christ. The first is, That we must needs believe, that he is the Messiah, to wit, the anointed of the Lord, promised in the law, and the very same, of whom the Prophets have written: and that it is he who suffered death for our redemption: and yet was not overcome of it, but gloriously rose again, triumphing over all his enemies. And thus much for the first point. Now, for the second, when as we know that jesus Christ died for us, we must needs acknowledge what he is, and the benefit which we are to receive by him: Here are then two things thoroughly to be considered of us: For, if we have to deal with a jew, we must begin to instruct him in the principles of Christianity, and tell him that jesus Christ was borne of the Virgin Mary, and that it was he whom God had promised them, and whom in very deed his predecessors had put to death: and that he appointed them the very time when he should come into the world. And beside, that he had given him a testimony that he was his Son, by approving it with the signs and miracles which he did in the midst of them: and likewise, that after he was ascended into heaven, he sent the holy Ghost, according to the saying which long ere that, was foretold. Thus must we deal with a jew, to bring him to the knowledge of jesus Christ. Moreover, we must let him understand, that when the kingdom of the Messiah is spoken of in the scripture, that it is a spiritual kingdom, to the end he should not be deceived, to think him to be an earthly King, as all the jews imagined. And this is it which caused them to refuse jesus Christ, forsomuch as he reigned not over the people, as they thought he should have done. Now, for the first point, we have nothing wherefore to stand against the Papists, but for the second. For they grant unto us that jesus Christ is the Son of God, and the same that was promised in the law: and that he was put to death, and rose again. And herein we easily agree. But they are to be taught to what end he came: For they do not acknowledge him to be the same man in deed that he is. We know, that we must believe, that our salvation cometh by jesus Christ alone, & by his death and passion. And the Papists, clean contrary, attribute it unto their works, and merits, and other their inventions: and think, by that mean to be sanctified. Wherefore, they seek in their works the thing, which can no way be found, but in jesus Christ. Thus we see that it is not needful for us to teach the Papists any thing as concerning the person of jesus Christ, but only to show them what his power and virtue is, wherefore he came, and what benefit we may reap thereby. Now, Saint Peter hath here taken upon him, to set forth these two points: For the jews, knew not that jesus Christ was the Messiah sent from God, and therefore much less knew they his power, and why he came. And therefore he telleth them that he showed himself to be the Son of God amongst them, in as much as he rose again: so▪ that by his resurrection they might know him to be the very same, because he was delivered from death and overcame it: and therefore, that life and salvation, must be had in him and by him. And this is it which Saint Peter meaneth to declare in this first place: he will also show us what fruit we have by his resurrection, which we mean to declare hereafter, as it cometh in order to be handled. Now, seeing we at this present, understand the purpose of Saint Peter, and the order of his Sermon, let us follow it: and learn to acknowledge, that so soon as God bestoweth any benefit upon us, that it is, because we are the members of jesus Christ, and not for our works, nor yet for any other thing that we are any way able to offer unto him. And therefore let us have no more these roiling imaginations in our heads, as to be persuaded this way and that, but let us come to the acknowledging of our sins, and be sorry for them: as we see Saint Peter goeth about to bring the jews thereto, here in this place, when as he speaketh of the death of jesus Christ. For, in the first place he accuseth them, saying, Ye have slain him. Now, we may very well see, that he meaneth not by this speech to flatter them. And indeed S. Peter did cast this in their dish, as we say, to the end he might prick their hearts, and wound them to the quick: as hereafter we shall see, that it so stuck, & grieved them at the hearts, as that they were therewith converted. Thus and by this mean must men be won to come to be humbled, and brought to the acknowledging of their offences. For, if we continually preach unto them pleasant and delightful things, they will do nothing else but toy and trifle, and be God's fellows, and play with him even as they would do with a mortal man. We see how it fared with the woman of Samaria, when she spoke unto jesus Christ, and that he told her of the water of life, whereof (he said) if she drunk, john. 4. 11. that she should never thirst, she mocked him like a naughty pack as she was. But after he had once brought her to the acknowledging of her sin, and told her that she went to seek her husband, and remembered her of her wicked life past, she was more mild in her speech than she was at the first. For when he simply and plainly laid before her, the graces of God, she laughed him to scorn, and said, why, where shall we have a Bucket wherewith to draw the water, seeing the well is so very deep? but when he had said unto her, Thou art an harlot: thou hast had five husbands, and he whom thou now haste is not thy husband, she then acknowledged her sin, and said that jesus Christ was an holy Prophet. And therefore until such time as we tremble at the horror of our sins, we will never give place unto the word of God, And that was the cause that made Saint Peter accuse the jews of the slaying of Christ, not that he took any pleasure in thus reproving of them, but to the end they might understand that their condemnation was at hand for their sins: and on the other side, that they had forgiveness of them by jesus Christ, if they would acknowledge him and come unto him. Now, here in this place have the ministers of God a rule set down unto them, to wit, that they must touch men to the quick, and tell them of their sins, that they might understand that God is their judge, and will not leave their obstinate sinning unpunished: and by that mean be brought back unto him by repentance: which they will never do except they be reproved and roughly handled. And therefore let us suffer GOD too rule and condemn us, to the end he might pardon us. We shall find a great number of men that would be very glad the Gospel should be preached, so that it might be for their gain, & serve their carnal desires, and be as it were a cloak for their villainies. Now, this must not be the end of our preaching: For our Lord jesus Christ said, That when the holy Ghost should come, that he should rebuke the world of sin: that he should sit as a judge in the place of justice, and judge the world. john. 16. 8. And therefore we shall never be able to deal faithfully with the Gospel, without the world be brought to this condemnation, and that every man may know what it is, for every of us to rebuke himself. Wherefore, let all such as flatter themselves, groan and be heartily sorry: and let all such as take their pleasures, be afeard and tremble: and let all those who persuade themselves to be righteous, look more narrowly unto themselves, to the end we might all be brought to this acknowledging of our sins, by which we shall grow to be penitent, & so consequently come into the favour of God. Thus we see why it is that S. Peter useth such a bitter reprehension unto the jews, whenas he saith: That they had crucified and slain jesus Christ. And afterward saith, being delivered by the determined Counsel and foreknowledge of God. As if he should have said, Although he was delivered by wicked hands, and that you have put him to death, yet was it not done without the will of God. Now, it is not for nought that S. Peter added this saying, by the determined Counsel & foreknowledge of God: For the jews might have replied and said, If it be so that the same Christ jesus of whom thou so much speakest of, be the Messiah, why hath he suffered himself to be thus tormented and put to death? And this is a thing that will hardly persuade them: For we see even at this day how they mock & scorn at it, saying, If jesus Christ had been the Son of GOD, how is it possible that he would abide the shameful death of the cross? And thus do the wicked vomit out this blasphemy, by reason of the object of the cross, because they think to be a thing derogatory from the Majesty of the son of God. And therefore S Peter preventeth these fantasies, which might be a let unto the jews to believe his doctrine. And telleth them that none of all this gear came by fortune (as might have been judged) but even by the will of God. Now if we rightly considered of the power of God, we should be clean void of all these fond imaginations. For, we know, that God is not without wit, and reason, and that whatsoever he did, he did it merely for the salvation of mankind. His resurrection also, is diligently to be observed of us, for as the death of jesus Christ might give us occasion of offence, if we considered of it only by itself, even so, in his resurrection we see the wonderful power & glory of God, which might make us not to be offended whatsoever troubles and fantasies arise. And therefore S. Peter said, not without cause, that that which jesus Christ suffered, was done by the foreknowledge of God. For it must needs come to pass, that jesus Christ must be the offered up sacrifice, unto God his Father, to blot out the sins of the world. Wherefore, when we see the Counsel of God tend to such an end, let us understand, that whatsoever is done, is done for our benefit, & never inquire why jesus Christ suffered, because we see therein, the infinite goodness of God: we see (as S. Paul saith) the love which appeareth unto us: Tit. 3.4. in that he spared not his only begotten son, but delivered him to death for our sakes. On the other side, we see how obedient jesus Christ was to god his father: let us not therefore be so presumptuous, as to enter into these foolish thoughts, and say, why doth God this, or that? For, we know that whatsoever he hath ordained, is grounded upon the fatherly love which he beareth us. And so, when we look at this, we then see why it is, that Christ jesus suffered. This therefore, is the reason, wherefore S. Peter saith, the God had decreed this in his unchangeable counsel. Moreover, he was contented that this should be done by the hand of the wicked & ungodly. Wherein we see, that it is in the wicked, to hurt the godly: but that they can do nothing without the sufferance of God: neither can we have a more excellent spectacle herein, than the very person of jesus Christ. For we cannot choose but know, that whatsoever he suffered, was long ago foretold by the Prophets. It is said, that he was nailed on the Cross, because it was so foretold. Thus we see how these thievish Romanists crucify him (to wit, the soldiers unto whom the execution was committed) because it was so prophesied. They gave him very sharp & bitter drink, to drink: john. 19.24.28. they parted his garments: & all this they did, because it was so written. To be short, there was nothing done in this, but that which God had before ordained. Thus we see that the wicked can do nothing without God give them leave. For we see, that these ungodly ones could go no farther than God had licenced them. And therefore whatsoever is said of jesus Christ is to be applied to our use, for he himself hath said, that the little sparrows shall not fall on the ground without his ordinance. If so be then that the providence of God extendeth itself unto these small fowls, Mat. 10.29 it must needs follow, that nothing cometh to pass without his appointment, he sayeth after that, that the hairs of our head are numbered, wherein, he showeth the fatherly care which he hath over us, and beside, because we are the members of jesus Christ, and touch him very near, he would have us understand, that he taketh us for his children. For although the world be as it were the house of God, and he the Goodman of the household, yet doth he singularly reverence and like his Church, and hath a special care thereof. And therefore we see, what we are to think of the providence of god, to wit, that S. Peter would have no fantastical things set down, nor yet have us search after subtleties, with edify not. His meaning then, is not to proceed after any such sort: but showeth that God hath so well provided for our salvation, as that we need not seek for any other mean, but that only which he hath appointed. And besides, he would have us understand, that we are so sure under the hand of God & his protection, as that nothing can be done against us, but that which he hath determined, For if it were not so, what should become of us, if we were guided by fortune (as mad men think we are) surely our estate were more accursed than the estate of brute beasts. But whenas we understand that god is the governor of all things this aught greatly to comfort us, & we might thereon very well stay ourselves. Wherefore we see it to be a necessary virtue to know the providence of god. And therefore we are to consider, that as jesus Christ suffered nothing, but by God's permission, even so, whatsoever shall betide us cometh from God, this then is it with we are to observe here in this place. Yea, & we are thoroughly to consider of this word counsel Indeed there are some men which will speak of the providence of God, but it shallbe but a foolish imagination thereof, for they think that he himself taketh his ease in heaven above, & giveth fortune or nature leave to rule here below. Now, we are contrariwise here told, the God ordaineth all things, & disposeth every thing at his will & pleasure. True it is that the same is unknown to us, neither can we comprehend it: but we must be only contented to understand that he is the Governor thereof: neither must we as I have already said) do as some foolish fellows do, who say. And if God knoweth what shall come to pass: it is not for us to set down any order, and therefore to what end should we use counsel & advise? Thus we see what reason these fantastical fellows would yield unto their follies, which are over great arrogancies, for God to leave unpunished. For, although god calleth us not into his secret counsel to declare unto us his will, & determination, yet let us know that he governeth us by his hand, & that the wicked can do nothing against us, except the Lord giveth them leave. And yet there remaineth a certain order in nature: & the meaning thereof is not, but that we must use advise: for God hath said unto us, that he would have us live by the bread which he giveth us to eat, & that our diseases should be healed by physic. Wherefore, it were over great arrogancy for us, to refuse the means, which God giveth us, to cure & help our infirmities, And he that thinketh to get honour by this mean, shall bring himself to utter destruction. For when we say, that the providence of God provideth for all things, yet must we not refuse the mean which he hath appointed. Saint Peter saith a little after this, that it was impossible for the flesh of the body of jesus Christ to turn to corruption. And why so? because that God only had so ordained it: and not that it could do naturally so. For when he was conceived in the womb of the Virgin Mary, he took upon him our nature, and was made like unto us, sin excepted. And by that reason, his flesh was subject to corruption even as ours is, if God had not in that sort prevented it. Heb. 4.15. If a man had seen the bones of our lord jesus Christ, they might well enough have been bruised & broken: & yet we see that it was impossible for them to be so, because that God had in such sort appointed it, & that they were not naturally so: here we see, what we have to note, concerning that which might be alleged out of this place: not that we are to deal in speculations, & to invent a thousand sophistical or brabbling questions, wherein the papists are cunning: but let us in all humbleness considerately stay ourselves upon this, that GOD doth not only foresee all things, but desposeth them also at his will and pleasure. And therefore, let us learn to commend ourselves unto him, john. 12.31. whenas we abide the grievous assaults of the devil & of the world, whereof he is said to be the Prince: and when we think that it cannot be chosen but that the wicked will oppress us, john. 12.31. let us shroud ourselves under the wings of our good God, that he might give us wherewith to resist them: and so, being armed with his power, we may be able to put by all the temptations that may come unto us. For, although all the Devils, & wicked ones would rise up against us, he knoweth well enough how to bridle them, and hold them fast bound, so that we (as we have before said) run unto him, and rest under his protection. Thus we see that we must look upon the providence of God by faith, and not after our own reason. Now, in that we have said, that the wicked do nothing but that which God ordaineth: a number might reply and say, what good sir, and if it be thus, it might be said, that God should be the cause of the evil, and the wicked were to be excused. For answer hereof, we must in the first place understand, what the will of god is, yea & that he setteth down unto us in his law. We know that he hath forbidden stealing. If then I go & steal, What? Do I then his will? Surely, when the wicked go about to do any mischief, they go not to do the will of God, for they know well enough that God utterly misliketh all wicked dealing. And therefore when they do any evil, they withstand the will of God. Wherefore, it followeth that God would not have them do any evil: but suffereth them to do it: & for the cause they are in excusable, forsomuch as they do contrary to his commandment. And therefore we must not say that God is the cause of evil: for he committeth not the faults which we commit. For we see, that he giveth the Devil leave to punish such are worthy thereof. The Devil committeth evil, and hath none other regard but to do mischief, and yet God maketh him to serve him to another clean contrary end. God suffereth a Thief to rob a true man of his goods. john. 1.21. And why doth he so? Forsooth to prove his patience, that it might be known. We see what job saith in all his troubles, The Lord hath given, and the Lord hath taken, blessed be the name of the Lord. And yet thieves rob and spoiled him. What meaneth he then hereby? Doth job accuse God of theft? No forsooth, you must not so take it: for he knew that thieves were wicked, and that they came not thither but against the will of God, and to the intent to do mischief: howbeit he had a further reach, and considered that it was not done without the providence of God. And therefore job attributed not the wicked deed unto God: but he knew what men were in their kind. He saw that the Chaldeans and Sabeans, were the scourges of God, They rob, and reaved, they killed his servants, and drove away his cattle, to be short, they impoverished him and left him nothing: and yet he continually praised God, because he right well knew, that it was not done without his ordinance. And even so must we do: For if the wicked trouble us, we must not look unto them, but our faith must ascend a great deal higher, to wit, we must understand that the providence of God is above them al. After this sort than must we judge, and not enter into vain speculations. We see now at this present, that the ungodly crucified jesus Christ, and yet was it not done without the ordinance of God. howbeit God wrought it to another end. It was the will of the wicked to bring jesus Christ to nought: and it was the will of God, that his blood and death should be an everlasting Sacrifice, and our redemption to be made, and accomplished thereby. And therefore when we behold this, we have occasion to glorify GOD: and he that doth not so, his own conscience reproveth him. Now, S. Peter saith, that jesus Christ rose again, whereby to show (as we have already said) that we must always join his resurrection with his death: For if we look into his death only, we shall see him altogether full of all shame and reproach, and disfigured like a Leper. But when we come unto his resurrection, we see how mightily the hand of God exalted him, giving him all power both in heaven and earth, Wherefore, Mat. 28.18. so soon as we have said that jesus died: let us by and by understand, that he rose again. He died according to the weakness of his flesh but in that he rose again, he showed himself to be the very son of God. Thus we see the meaning of Saint Peter his words when he saith, Whom God raised up, being delivered to death. Now, 2. Cor. 13.4. in that he saith, The sorrows of death, he meaneth not the sorrows of the bodily death, which jesus Christ suffered, but the horrible anguishes wherein he was because he was to be our pledge, & bear the punishment of all our sins. Wherefore, he suffered not only in body: but also in spirit: and yet was he not for all that overcome: But because we cannot at this present, go on with the declaration of the sorrows of his death, as is very behoveful: we therefore will reserve it until the next time. According to this doctrine, let us fall down before the majesty of our good God, and acknowledge our offences, beseeching him so to touch us with the confessing of them, as that although we have heretofore given the rain to our affections, yet that it would please him to hold us in, that we might be obedient unto his word: and so in pardoning of our offences past, not rigorously judge us, but accept those graces and thanksgiving which we yield unto him, for all the benefits which he hath bestowed upon us. And so let us all say, O Almighty God and heavenly Father. etc. A Sermon of the latter day. Second to the Thessalonians. Chapter first. 6 IT is a righteous thing with God, to recompense tribulation unto them that trouble you. 7 And to you which are troubled, rest with us in the Revelation of our Lord jesus from heaven with the angels of his power, 8 In flaming fire, rendering vengeance unto them that know not God, and that obey not the Gospel of our Lord jesus Christ. 9 Which shall be punished with everlasting damnation, from the presence of the Lord, and from the glory of his power. 10 When he shall come to be glorified in his Saints, and to be made marvelous in all them that believe (because our testimony towards you was believed) in that day. ONe of the principallest Articles of our faith is this, that our Lord jesus Christ must appear from heaven. Now, it cannot be, that his coming should be unprofitable: and therefore it necessarily followeth, that we must look and wait for our redemption and salvation from thence. Neither must we stand any whit in doubt thereof, because if we should so do, it were even enough to make whatsoever our Lord jesus Christ hath done and suffered, of none effect. For, why came he down into the world, why took he our flesh upon him, why suffered he upon the Cross, why rose he again, and why ascended he into heaven? Forsooth he did all this, to this end and purpose, that he would gather us together into his kingdom, whenas he shall appear. And therefore this his coming, is as it were to seal and ratify all whatsoever he hath done and endured, for our salvation. Now this were even sufficient to stay us, for the resisting of all the temptations in the world: but because we are so frail and inconstant, as that we cannot believe the thing which God himself saith, Saint Paul now useth a strange kind of Argument, the better to confirm us in this hope, whereunto he hath exhorted us in the person of the Thessalonians: which is, That GOD will not be so lightly set by, by the contemners of his Gospel, who make no reckoning of his heavenly Majesty: neither will he suffer his creatures to lift themselves up against him, & to withstand him. Thus we see, by how much more we should be confirmed, in the hope of our salvation, seeing that God hath an interest therein, & is his own cause. And this is a point which we are diligently to observe. For although (as I have already said) God exceedingly assureth us that he hath great care of our salvation, yet our nature is so wonderful mistrustful, as that we continually stand in doubt. But when it is set down unto us, the god will defend his own right, and not suffer us to tread his majesty under foot, this is a doctrine which should make▪ us full assured and resolute. And beside, GOD showeth us such favour in joining his glory with our salvation, as that there is an inseparable bond between the one and the other. For, do not we see an infallible assurance, that our Lord jesus will come to give us rest and quietness, because it cannot otherwise be but that God will maintain his majesty against the pride and enmity of men? And therefore let us diligently mark, that jesus Christ cannot maintain the glory of his father, but that he must eftsoons declare himself to be our redeemer. And these things (as I have said) cannot be sundered. Wherefore we herein see the infinite love of our God towards his faithful ones, whenas he conjoineth himself in ●uch sort with them, for as he cannot possibly forget his own glory, no more can he also forget our salvation: and as he will show his power to be revenged of all such as resist him, even so will he likewise punish all those that have unjustly afflicted his chosen people. Thus we see, what S. Paul his meaning is, when as he sayeth that jesus Christ will come to render vengeance to all those which have not known God, and obeyed his Gospel. As if he should have said Behold your enemies which persecuted you. Now, you were in doubt whether God regarded your afflictions, and whether he had compassion of you or not, for the remedying of them. What? Think you that GOD maketh no reckoning to maintain and defend his glory? Now, as the Adversaries afflict you for cleaving unto the Gospel, even so likewise will God, in the defence of his own cause, be your Protector and defender. And by the way, S. Paul also giveth us here in this place many profitable advertisements. For, when he speaketh of the vengeance which is prepared for our enemies, he saith, That jesus Christ will come with the Angels of his power, and in flaming fire. But to what end? Forsooth, to confirm his saying: to wit, that the enemies of his truth (saith he) might sustain their punishment, both before God, and his majesty. As if he should have said, surely, you can no more comprehend the torment which the faithless shall suffer: then we do see the glory of God. For when we hear the glory of God spoken of, we know it to be without end, and measure, and therefore we ought to wonder at it. Even so fareth it with the horrible vengeance which is prepared for all the faithless: Seeing God must show forth his power upon them. For since his Majesty (as I have said) is inestimable, therefore must their torment be also incomprehensible for our cause, and thus much for this point. Moreover, when S. Paul speaketh of Infidels, and of the enemies of God, he saith, That they knew him not, nor yet obeyed his Gospel, Or that they were Rebels, and this kind of speech importeth a very profitable doctrine. For if a man should ask the most wicked men that were possibly to be found out, whether they would make war against God or not, they would surely say no: and yet for all that, they do clean contrary to their words, because they will not fully and wholly submit themselves unto the Gospel. And how is that? It is said that we cannot obey God without faith: For mark how Saint Paul speaketh thereof aswell in the Epistle to the Romans, as in the Acts of the Apostles. Rom. 1.8. Acts. 6. 7. Sith it is so, (saith he) that faith is such a true and right obedience as god requireth & liketh of, it necessarily followeth, that all they which will not believe the Gospel, are his enemies, and do what in them lieth to set themselves against him, Now, if they say they have no such meaning, it is all one, & the case so standeth for all that. We are hereby taught that our service cannot please God, without we first believe the Gospel, and accept of all therein contained, for our humbling, To be short, faith is the chiefest thing that God requireth at our hands. In very deed we are to note this by the way, that faith simply leadeth us not to consent unto that which is taught us, but that we must withal, bring our hearts and affections with us: For we must not only accept of that, that is said unto us, with our mouths, or in a fantastical manner, but it must be imprinted in our hearts, and we must also understand, that it is not lawful for us to stand against our God. And therefore, let us with a true desire crave to stick unto the doctrine which is offered us. Faith then is in the heart, and there taketh root, and is no simple and bare knowledge: For if we were once brought to believe that the doctrine of the Gospel is true, and yet we in the mean while could find no savour in it, but were grieved and wearied with it, were this to be obedient unto it? No surely. Let us learn then to obey God, and take not the doctrine of the Gospel to be good, and holy only, but let us also love it: and not only love it, but also reverence it: accordingly as David speaketh of the Law, where he saith, Psal. 19.11. That he thought it to be sweeter than honey, and more precious than gold or silver. And therefore, we must have the doctrine of the Gospel in such an estimation and prize, and chief, it must be even so sweet, and pleasant unto us. Now, when we shall thus do: then (as I have said) will God like of our obedience. This then is the most worthy service which he desireth at our hands. For else, it is a wise thing for us, to do this or that, because that whatsoever we shall take in hand to do will stink before the face of God, until such time as we believe the Gospel. And herein may be seen the miserable estate and condition of the Papists: for they exceedingly torment themselves with their religions, as they call them: they think that god is greatly beholden unto them, whenas they have played the masking Idiots, as they do: and when they have babbled out their Pater Nosters, heard a number of Masses, trotted on Pilgrimage, and spent their money abominably, they think that God should allow all this gear for currant. But what? Forsooth they want the principal matter, and that is Faith: For admit that these things in themselves were good and godly, yet if men have not faith, God will account them all, as fond and foolish. And therefore we see; that the more the Papists go about to think to serve god, the greater condemnation they heap upon themselves, and provoke his anger to light upon their heads. And therefore they are here called the enemies of GOD, because they will not be subject unto the doctrine of the Gospel, well Good sir, will they say, you see that our meaning is to serve God, and this, and that we do, to the same end. ye say well, But behold how God inviteth you unto himself, he telleth you that all your felicity and blessedness resteth in his only mere favour and mercy, and would have you seek for no salvation but in Christ jesus alone: he hath told you that he hath sent his Son unto you, that you might feel the fruit and effect of his passion: and that in his name and for his sake all your trespasses are pardoned and forgiven you: and that you should look for none other Advocate but him, to bring you unto his Majesty: and desire to be renewed by his holy spirit. Thus you see after what manner the Lord speaketh to you. And you puppetly Papists, what do you? Surely there is nothing but pride and presumption in you: For you bend all your force against all the promises which God hath made you, and think to gain by your own industry, the thing which is promised you in jesus Christ: For you trust in your own merits and works, you look after such patrons and advocates as you like best of, and in the mean while, Christ jesus is shut clean out of the doors: without doubt, faith you have none: and that which is worse, ye rebel against GOD, and in steed as you think, of worshipping and honouring him, ye proclaim mortal wars against him. Wherefore, we are highly to magnify our good GOD for bringing us out of so bottomless a pit, and showing us the right way how to serve him: to wit, in sincerely conjoining us unto the doctrine of the Gospel, receiving the promises which by it is made unto us. Moreover, if we do perceive that men are once humbled, this is a right preparative to bring them unto the true service of God, yea even to the full and perfect obedience which GOD liketh of, as already hath been said, Here than we see one point, That infidelity is an enemy to GOD: For there can be no obedience, without it be begun by faith. Now, Saint Paul saith, that they which obey not the Gospel, know not God. Wherein we see that ignorance shall not excuse, although many there are which would fain make it their defence: and they think it sufficient if they have not manifestly and of set purpose offended therein, making this reckoning, that GOD ought to forgive them every whit. Yea forsooth, But mark that Saint Paul namely saith, that jesus Christ will come to destroy all those that have not known God. Let us therefore understand, that we cannot choose but be confounded and utterly overthrown, if so be we know not him who created us, & him also who redeemed us And to speak truly, there is great reason in it: for why hath God given us wit & understanding, but to this end, that in knowing of him we should worship him, and yield him that honour which belongeth unto him. We see how desirous we ourselves are to be esteemed and honoured, and yet will we thrust him out at the Cartes arse, as we say, & who made us? for what purpose do they this? Is it not a thing clean against nature? but let us by the way mark that the ignorance of Infidels and incredulous Papists, proceedeth not of mere simplicity, but of very malice, pride and hypocrisy, which causeth them to be so clearly void of wit, and discretion. And how so? because without all doubt, if we might once come to the knowledge of God, we could neither will nor choose, but humble ourselves before him: For it is impossible for us, to be able to think what God is, except we be lively touched with some fear, which may make us yield unto him▪ And therefore, so long as we are Rebels, and his enemies, it is a token that we never knew him: for this knowledge of God, is too too lively a thing, to say, there we see him, and yet be as obstinate and rebellious as Infidels. And if any man say, that they are ignorant, I grant: but let them take this withal, that they are also cursed hypocrites. Is there either one or other of us, that hath any thing in him, able to excuse him? No surely, for if we had but the seed of nature in us, given by God, the very beholding of heaven and earth, were enough to make us think, that there were some one who created all these things: God revealeth unto us as it were in a glass his majesty and glory: and yet there is none of us all that will yield unto it. Surely, the most ungodly, and such as make a scorn of GOD, whenas they be in any pain or grief, will call upon him, and yet think no whit at all indeed of him: and hereunto doth GOD drive them, that they might be without all excuse, insomuch that they (as I have already said) which are most incredulous, are not yet so ignorant, but that they play the very Hypocrites. They would gladly cover and cloak it: howbeit they close up their eyes for the very nonce. We are proud also & malicious: for if we did bear that honour unto God that we ought, we would have another manner of care to seek to know him and his will. And therefore, whenas we are so lazy, and cold, it is a token that we care not for him. So that by that mean our desire is, to walk altogether in the dark. Why so? what is then to be done? Forsooth, when we come near unto GOD, and that he rebuketh us for our offences, we should learn to be offended with our sins and reform our lives. howbeit, we are contented to lull ourselves asleep in our miseries: and thus we see how we fly from his brightness. We are therefore here to note, that we are not punished without good cause, although we be ignorant: for we cannot justly say, that we are simple, but rather hypocritical, proud, and malicious. We see then why S. Paul saith. That they which had sinned without law (to wit, they which had no understanding of the word of God) should notwithstanding die without law, saying further, that God had engraven a law in every man's heart: for although we had neither Scripture nor preaching, yet doth our consciences serve for a law to condemn us: and this shallbe sufficient at the latter day, well, we may have many starting holes to deceive men withal, and we think it a good discharge: but when we come once before the heavenly judge, we shall come short of our reckoning, for there we shall see all our excuses to be vain. Let us then note out of the saying in this place, That the Lord will come to render vengeance unto all those which have not known GOD and obeyed the gospel, to wit, unto all incredulous persons. Now, by this we see, that faith is the only port or gate unto salvation, & life: because jesus Christ will come to confound all those which have not believed. Moreover, we must understand, that until such time as GOD enlighteneth us, we are altogether ignorant and blind. And why so? Forsooth, we have a fair catch to know whatsoever is in heaven & in earth, & yet not know God, & then to what purpose serveth all our knowledge? And surely, we shall never know him aright, until such time as he hath enlightened us with his holy spirit. Whereupon we see, that our ignorance shall not excuse us, to the end no man should flatter himself, and become careless: & yet let us also note one thing by the way, that when we are come to the knowledge of God, we ought of very right submit ourselves unto him, to the end he might keep us in awe, that all our thoughts and affections might be guided after his will: so that we may have such a faith unto the Gospel, as that we may say with David, Psal. 19. 1●. that this doctrine is sweeter than honey, & more precious than gold or silver. And thus much for this point. Moreover, we here see, how GOD meaneth to certify us of our salvation. For if jesus Christ must come to do vengeance upon all those which have not believed the Gospel, but resisted it: we must needs conclude, that the world shall be judged by the Gospel. Now, it is there said unto us, that when we have received the promises of God with a true and lively faith, we must not stand in doubt of his favour and love to us ward, neither yet doubt that jesus Christ will not stand to the thing which he hath offered for us and for our redemption. And therefore, all they which do believe in the Gospel, may without all doubt rejoice, that jesus Christ will come to be their Redeemer. And this assurance (as I have already said) God maketh us, so that we refuse not such a benefit. As for the power and glory of jesus Christ, which Saint Paul here speaketh of, it is (as hath been before said) to this end that his coming might be the more terrible to all incredulous and rebellious persons. And is this a small matter, to say that jesus Christ will come accompanied with his Angels in flaming fire, and with an incomprehensible Majesty, thundering and lightening upon all those that are his enemies. By this we see that Saint Paul his meaning here, is to admonish all faithless people, if they are to be helped, to beware how they continue still without amendment. Notwithstanding, because we see that such as Satan leadeth, and whose hearts he hardeneth, do nothing else but make a mock at the threatenings of God, let us for our parts make our profit thereby: and when we hear that jesus Christ will come in such a fearful manner, as that he will so fear and bridle us, that when Satan shall go about to spur and prick us forward, to withdraw us from the obedience of the Gospel, we might be able to think thus with ourselves and say, how fareth it with us? how headlong run we into destruction? What mean we to provoke him against us, unto whom all majesty, power, glory, and dominion is given, to cast down even into the pit of hell, as many as resist him? Now if we thoroughly considered of this, without doubt we would keep so good a hand of ourselves, as that all the fleshly lusts and temptations of the world, should never be able to prevail against us. Saint Paul also meant to make a comparison betwixt the first coming of our Lord jesus Christ, and the second. Why then do the wicked, and ungodly contemners of the Gospel, so boldly lift up themselves, as that they become dissolute, and stark staring mad. Surely, it is because they hear, that while jesus Christ was here on earth, he took upon him the state of a servant, Phil. 2.7. yea and abased himself (and Saint Paul saith) even unto this most shameful and slanderous death. And because the enemies of God understand such an infirmity to be in jesus Christ, they take upon them to speak thus wickedly and furiously of him: as we see it is even so: howbeit, they see not, that as he suffered as he was man, that he likewise rose again through the power of his spirit: For he then in such sort showed forth his glory, as that both great and small aught to tremble thereat. 2. Cor. 13.4. But if these faithless people are not able to understand the power that appeared in the resurrection of our Lord jesus Christ, let them give ear to that which is here spoken: to wit, that he will come in glory. For in his first coming, he appeared contemptible, because he would show himself obedient in our behalfs, for that he was to make satisfaction for our sins: But at his second coming, he will come to be our judge. He was judged and condemned, that we might be delivered from the judgement seat of God, and be pardoned of all our sins, Then will he not questionless come in such humble sort: but will come with his angels in glory. And this is the meaning which Saint Paul would have us note, to the end the wicked and faithless might not take occasion to contemn this his last coming, under colour the jesus Christ once appeared as he was man, like unto us, and was made like unto a worm of the earth, as it is said in the Psalm: and as Isaiah sayeth, he was disfigured from top to toe, all to wounded, and that for our redemption. For since he accomplished that, which the justice of God required, there remained nothing, but that he should show himself in this glory, which was appointed for him: For we know (as Saint Paul sayeth) That he hath given him a name above all names, Phil. 2.9. that all the Creatures in Heaven, Earth, and Hell should bow unto him: that every thing should tremble at his excellent Majesty, which also the despisers of his Gospel should well know, to their pain though late first. Thus we see what the Apostle Saint Paul his pretence is, when he sayeth, That his coming shall be fearful. Let us also eftsoons mark that which followeth, That he shall come to appear marvelous, and to be glorified in his Saints. Now it is not for nothing that Saint Paul setteth down this saying: for what are we, that we should be able to abide the presence of the Son of God, whenas he shall come in flambing fire. And therefore, when he shall come with an incomprehensible power. Alas, must not we needs melt before him, as Snow before the Sun, and come to nothing. Lo, how we should be cast down whenas we do but only hear the heavenly glory of jesus Christ spoken of: But Saint Paul showeth us, that if we be of the faithful sort, that we must not be afraid at the appearing of our Lord jesus Christ, neither yet wax sorrowful and melancholic at the brightness of his Majesty. And why so? Because (sayeth he) he will be glorified, and made wonderful in his Saints. As if he should have said, that the mention which he before made of the flambing fire, and of the horror and fear, was not to discourage the faithful ones, as though they desired not the coming of our Lord jesus Christ, and as though they held not up their heads as often as they heard it spoken of: because he shall come to redeem them. And this is a doctrine which is very common in the holy Scriptures: to wit, that our Lord joineth these two things together. That he will come to be revenged of his enemies, and to deliver his people: that he will come to save all those that have served and honoured him, and to cast down and confound all those, who have hardened themselves against him, and his word. Let us now then keep in mind that this terrible description which here before hath been set down, is not to make us sorrowful and melancholic: But rather to make us joyful and glad, whenas we see what love and favour God beareth us. Behold, our Lord jesus Christ will come, and that terribly. And wherefore will he do so? Forsooth, even to throw down headlong all his enemies, and to take vengeance of all the shames and afflictions which we have abidden, How so I beseech you? Are we worthy that the Son of God should power out his Majesty, & show himself so terribly against all his creatures for our causes? No, without doubt: But yet will he do so, forsomuch as he loveth us This then is it which I have already said, that we might be comforted, when as we hear it said, That the Son of God will come so horribly and fearfully. For herein, he effectually showeth, the infinite love he beareth us, in that he spareth not his power and Majesty to take vengeance of all the wrongs which have been done to us. Nevertheless, we shall never be able to feel the savour of it, without this thing be observed, which Saint Paul namely setteth down in this place: to wit, that our Lord jesus Christ will not come, to be only revenged of his enemies, and of all such as have been enemies unto his Gospel but also, To be glorified, and made wonderful in his saints, and in those which have believed. Now, whenas saint Paul did set down this, it is as much as if he had said, that he would come to make us partakers of his glory: That whatsoever is in him, worthy reverence and honour all that, I say, shall be communicated unto us. To be short, S. Paul saith, That our Lord jesus Christ shall not come himself alone, and keep his glory to himself, but to the end it might be poured out upon all the members of his body. And for this cause we see it is said in the Collossians, That our life lieth now hid, Col. 3. 3. but that it shall appear at the coming of our Lord jesus Christ. And therefore he shall not come particularly for himself, and for his own glory alone, but rather that we might be partakers thereof: and not in such sort neither, but that he always hath a great prerogative over his children, for it is good reason he should be the head of his Church. And to say the truth, the glory which he communicateth with us, is not derogatory from his, neither yet is it thereby made any whit less, howbeit we must be transformed, as Saint Paul saith to the philippians: Phil. 3.21. and where we are now so full of infirmities as is lamentable, it cannot be chosen but that our life must be made like unto the heavenly life of our Lord jesus Christ. And so, when Saint Paul spoke after that manner, he namely had regard unto the state of the faithful, as it is in this world: For we are noted, pointed at with the finger, and our tongues pulled out: we see how the wicked and ungodly make a jest at the children of God: and it is meet we should be made thus contemptible, to the end we might learn to look for no glory here in this world. Howbeit, God will, when it pleaseth him, have us exalted above them all: but his meaning, in the mean while, is, that we should suffer such slanders and reproaches, that we might look up into heaven, and seek for our triumph and victory, there. For, to what purpose were it, for us to be glorified and made much of here in this life, and to have God in the mean time to be dishonoured? In very deed, the wicked with open mouth make a scorn of God: and make no reckoning of them, which will not spit in his majesties face. And would we then be honoured by them? Surely, if we should desire it, must it not needs be said, that we are too too faint hearted. Wherefore, according to my first saying: that forsomuch as the faithful, are at this present contemned, and nought set by: and that some laugh them to scorn, and other some oppress them: so that their flesh is eaten to the bones, and trodden clean under foot, therefore the Apostle calleth us back unto the latter day, saying, That we shall at that time appear wonderful, even like unto the Son of God himself: for which cause, let not us fear, but that the glory which he will give us shall so terrify our enemies, as that they shall be made our footstool, according to that saying of the scripture. Howbéet, Saint Paul, here namely setteth down, who they are that must look to be partakers of the glory of the Son of God: Psal. 110. and he declareth the fruits of all those that have believed, in these words, Saints. For he showeth that they which are carried away with the pollutions & corruptions of this world, must not look to have any part or portion in this inheritance, nor yet be partakers of any thing which belongeth unto the Son of God. Nevertheless, in this saying, They which have believed, he showeth that faith is the very right springhead and beginning of all holiness. Thirdly, he showeth, that if our faith be pure and right, that it is impossible but that we must eftsoons be sanctified. Thus we see three points which we are to observe. The first is, That if we foil, and tumble ourselves in our filthiness, and corruptions, we are quite cut off from the Son of God: and therefore let us not look to be any whit the better for his coming: but call to mind the saying of the Prophet, in these words, Desire not the coming of the day of the Lord: Amos. 5. For it shall be a day of terror and fear, and not of health and joy. For, by reason there were in those days, a great number of hypocrites, who cloaked themselves with the name of God, the Prophet telleth them that it will cost them dear. After the same very manner shall we see the most wicked at this day, with open mouth and wide throat say, What I beseech you good Sir? think you that we fear not God, and that we will not be as good Christians as the rest? Thus, no doubt of it, will they say: and yet in the mean while, a man shall see nothing in them but wantonness, and all ungodliness, and as religious as Dogs and Swine. And examine their lives, and we shall find them altogether disloyal, and faithless like Foxes, full of treason, perjury, cruelty, and bitterness unto their neighbours: given to all kind of harm and outrage, and full of all corruption, so that whosoever giveth them most, they will be sure to be no losers: They will keep open shop to take of all hands, insomuch that they will not only sell their faith and credit, but their honour and honesty also even in open sight: and will keep open fair and market to utter all wickedness. To be short, they will show themselves extreme impudent contemptuous persons, and yet forsooth, they will not stick to brag, that they are the frowardest men in all the Church of God: and think, that God will help them, as if he were greatly beholden unto them. And therefore, as we see it to be thus at this day, even so the Prophet speaking to those that were in his days, saith, What? what kind of brags are these that you make, of the Lords coming? Why? think you to receive any benefit by his coming? No, no: But be assured that it will be a terrible, and a most fearful day to you. And so, according to my first saying, we have to note out of this place of Saint Paul, that if we would have the coming of our Lord jesus Christ available to us, and do us good, and to be the Redeemer of our salvation, we must learn to consecrate ourselves to holiness of life, and to separate ourselves from the corruptions of the world, and the flesh. And thus much for the first point. But to the attaining hereof, let us note, that we must begin with faith: according to that which we have lately said: For, to say truly, faith, Acts. 15. 6. is the spring head of all holiness, as it is said in the Acts, where Saint Peter sayeth, That God cleanseth the hearts of men by faith. And this was spoken to this end and purpose, to show that whatsoever glorious show we make, that we shall always be corrupt and stinking before the Majesty of God, until such time as God cleanseth us by the mean of faith. As for the third point, we are admonished, that if we have a lively faith, it cannot be chosen but that we must eftsoons be sanctified: to wit, that we cannot but be reformed to the service of God, and be consecrated to honour him. And how is that? Forsooth, because that we embracing jesus Christ by faith, he will dwell in us, according to the saying of all the whole scripture: and namely, Saint Paul useth these words to the Ephesians, jesus Christ (saith he) dwelleth in your hearts by faith. Ephe. 3.17. I beseech you tell me, do not these things hang ill favouredly together, That jesus Christ dwelleth in us, and we in the mean while give ourselves to all villainy and filthiness? Do we think that he will dwell in a Swine sty? And therefore we must consecrate ourselves unto him. Moreover, he cannot be with us, but by his holy spirit. And is not this the spirit of holiness, righteousness, and cleanness. Will not this be a strange medley, when as we will brag to have faith in jesus Christ, and yet live wanton and wickedly, and be stained with all the corruptions of the world? This is as a man would say, I hold the Sun, and it shineth not: and as if a man would turn upside down, the whole order of nature: For it is more like that the Sun should be without light, then that jesus Christ should be without righteousness. And therefore, let us make this observation, that we take not this cloak of hypocrisy upon us, and say that we have faith in the Gospel, and that we believe in good sadness, without our life and conversation be answerable, and show that we have received jesus Christ, and that through the grace of his holy spirit, he consecrateth, & sanctifieth us to the obedience of God his Father. We see then, that we must not come with fal●● ensigns to usurp this name of faith, being a most holy thing. And therefore let us take heed we profane it not: But if we believe in the Son of God, let us effectually show, that we have done so. And then no doubt, he will make us feel his power, and give us grace, patiently to tarry his coming. And although we must in this world, suffer many injuries for his name's sake, yet shall we in the end be clothed with his glory, and righteousness, as he hath promised, which he will make us feel, so we receive it without doubting. And now let us fall down before the Majesty of our good God, and acknowledge our offences, beseeching him, that after he hath made us to feel them, that he will deliver us from them: and because he cannot do it, but that there must needs be an ill remnant left behind that it would please him to support us, until such time as he hath quite and clean rid us of all this corruptible flesh of ours, and brought us to his heavenly kingdom, which we wait for at the coming of our Lord jesus Christ. And so, let us all say, O almighty God, and heavenly Father, etc. ¶ Imprinted at London by Thomas Dawson for George Bishop. 1581.